Down to Earth But Heavenly Minded

What does Acts Chapter 5 mean?

The book of Acts is the story of submission, by Jesus’ witnesses, to the Holy Spirit and the work He accomplishes as a result. In very short order, the Holy Spirit used two apostles to join well over five thousand people into the church (Acts 4:4). The church will grow as members obediently take the good news about Jesus out of Jerusalem and into Judea and Samaria, and to the farthest reaches of the world (Acts 1:8). They will encounter many different reactions as they build the early church. Chapter 5 reveals what a dynamic experience this can be.

First is the story of Peter submitting to God’s leading, to declare judgment upon two self-identified Christians who disobey. In keeping with the community described in Acts 4:32–37, church-goers Ananias and Sapphira sell a piece of land, keep part of the profits, and donate the rest to the church. Unfortunately, they feel the need to insist that the money represents the entire proceeds of the sale. The Holy Spirit tasks Peter with pronouncing God’s judgment on them. The judgment is not because they were obligated to give more, but because they lied about what they gave. That represents dishonesty towards the church, and an attempt to lie to God. The text doesn’t explain Ananias and Sapphira’s motivation, but they clearly are more concerned with looking good than being good (Acts 5:1–11).

The next section records some of the work the Holy Spirit accomplishes through those who submit to God. Despite the order the Sanhedrin gave to Peter and John (Acts 4:17–18), the apostles continue to preach freely on the temple mount. Their ability to perform signs and wonders increases as the Holy Spirit empowers them to heal and cast out demons. Some people even believe, possibly in pure superstition, that Peter’s shadow can heal! More people join the church, and even those who don’t believe continue to respect what the apostles are doing (Act 5:12–16).

In some situations, the Holy Spirit protects those who submit to Him from those who don’t. The response of the people again draws the attention of the Sanhedrin. It especially irks those members who do not accept the resurrection of the dead, particularly the resurrection of Jesus. The priests arrest the apostles and imprison them, but an angel comes in the night and releases them. The guard wakes up the next morning to find the cells empty and the “prisoners” again preaching at the temple (Acts 5:17–26).

In the final story, the tables of power seem to turn as those who refuse to submit to the Holy Spirit commit violence against those who do. The Sanhedrin brings the apostles to trial. Peter declares a cornerstone concept of Christian ethics: believers must obey God, not earthly authorities. The jealous priests fly into a rage and threaten to kill the upstarts. Gamaliel, a Pharisee who has no problem with the resurrection of the dead, calms them, reminding them that if God is not for these Jesus-followers, God will deal with them. The Sanhedrin capitulates, but beats the apostles for good measure. The apostles consider the judgment affirmation that they are rightly serving Jesus who died for them (Acts 5:27–42).

The apostles consider submission to God the right thing to do even if the Holy Spirit leads them to do or experience hard things. Where once they sought fame and glory (Mark 10:35–37), now they follow their Master to humiliation and even death. Earthly things like reputation, safety, and beatings are secondary to those who value sanctification and eternal life (Romans 6:22).

Chapter Context
In Acts 5, persecution from unbelievers begins to accelerate. The Sanhedrin has become aware the apostles teach that Jesus rose from the dead (Acts 4). Now, they start to push back in earnest, arresting and beating the apostles. Soon, a mob will kill Stephen, a deacon (Acts 7:54–60), and the Sanhedrin will empower Saul to run down and arrest any Jesus-follower he can find (Acts 8:1–3). The apostles will stay in Jerusalem. Other Jesus-followers will carry His offer of forgiveness and reconciliation with God into the Roman Empire and beyond. The apostles’ faithfulness and submission to the Holy Spirit is why we have the gospel message today.

Verse by Verse

Verse 1. But a man named Ananias, with his wife Sapphira, sold a piece of property,

The church has grown to over five thousand members, many of them still in Jerusalem (Acts 4:4). The first members are from Galilee (Acts 1:13–15) and the second, larger batch are from as far away as Rome, Alexandria, and Mesopotamia (Acts 2:9–11). Many didn’t expect to stay long in Jerusalem; those who live there share their possessions and even sell land and homes to support those who are struggling (Acts 2:44–45; 4:32–37).

The Bible doesn’t give specifics about Ananias and Sapphira. This is not the Ananias who helps Saul repent and find forgiveness in Jesus (Acts 9:10–19). Nor is it the high priest Annas (Acts 4:6) or the high priest Ananias (Acts 23:2) or the paralytic Aeneas (Acts 9:32–33). We just are only told that Ananias and his wife Sapphira sold some land and appear to be active members of the church. Their motivation for doing so, however, proves their motives are at least partially insincere.

“Property” doesn’t necessarily mean land. The Greek means anything that can be possessed, such as houses and furniture. However, Peter later identifies the property as land (Acts 5:3). The account of Ananias and Sapphira comes right after a short comment about Barnabas, another church member who sold land and gave the proceeds to the apostles (Acts 4:36–37). But while Ananias and Sapphira’s story ends here, Barnabas the encourager becomes an essential part of the spread of the gospel. He acts as a liaison between the church in Jerusalem and Saul, the convert who had persecuted the Jesus-followers (Acts 9:26–30), and he invites Saul into ministry in Syrian Antioch (Acts 11:25–26). Barnabas is generous not just with his money but with his heart, something Ananias and Sapphira lack.

Context Summary
Acts 5:1–11 contains the unfortunate story of Ananias and Sapphira. While the story of Peter and John’s arrest by the Sadducees shows the beginning of problems outside the church (Acts 4), the account of Ananias and Sapphira reveals issues inside the church. As people listen to the witness of the apostles and come to a saving faith in Jesus, they donate what they have so that everyone in the church has what they need (Acts 4:32–37). Ananias and Sapphira want to join the wave of altruism, but not completely. God loves generosity, but not shallow performances which attempts to make a fool of Him and His people.

Verse 2. and with his wife ‘s knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles ‘ feet.

Ananias and Sapphira are two recent converts to the early church in Jerusalem. They’re swept up in the communal altruism meant to provide for those who are financially struggling. This likely included a number of new believers from other cities and nations who don’t have access to their assets (Acts 4:32–37). Like Barnabas, they sell a piece of property and give the proceeds to the apostles. Their motivation, however, turns out to be less than pure.

“Kept back” is from the Greek root word nosphizō which also means to embezzle. The same term is seen in Titus 2:10, where the ESV renders it as “pilfering.” The point, then, is that this married couple is dishonestly representing their gift. The problem isn’t that Ananias and Sapphira had to give the church all the proceeds. The sin is in lying to the Holy Spirit (Acts 5:3). Apparently, they vowed they would donate all the money and then secretly went back on that oath. Jesus points out that the Mosaic law said, “You shall not swear falsely, but shall perform to the Lord what you have sworn” (Matthew 5:33). He goes on to say we shouldn’t make oaths to God, anyway; merely do what we say we will (Matthew 5:34–37). Their vow was unnecessary (Acts 5:4), but since they made it, they needed to either keep it or at least be honest about having made a mistake.

More to the point, Ananias and Sapphira seem to want the prestige of charity without the actual cost. Rather than simply admitting that they were giving part of the proceeds, they put on a show of piety.

God doesn’t mandate Christians to give away all our possessions. Jesus’ often-mentioned challenge to the rich young man was specific to him because despite his love for other people, the man valued his money more than God (Mark 10:17–22). When we give to God’s work, we need to give as we decide in our hearts (2 Corinthians 9:7), not to impress others, but in worship to God (Mark 12:41–44).

Verse 3. But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land?

Ananias—not the man who Saul met with after His encounter with Jesus (Acts 9:10–19)—has presented some of the proceeds from the sale of a piece of land to the apostles for the care of the church members. Unfortunately, he seems to have vowed to God that he would donate all the money and has decided to bring only part of it (Acts 5:1–2). He is within his rights to give as much as he decides, but he had already decided to give it all. By going back on his word, and much more so by lying about it to the congregation, he “kept back” or embezzled part of donation. He took that which rightfully belonged to God.

The fact that Satan has filled Ananias’ heart is often interpreted to mean he does not have saving faith. Jesus said the church would be infiltrated by those who were not truly Christians, and who would do damage to believers in the church (Matthew 13:24–30). Because it is so early in the history of the church, God takes care of these “weeds” immediately. In general, though, Jesus says “weeds” will remain undisturbed until the time of judgment.

It is also possible that Ananias and Sapphira are believers. In that case, this might be an extreme example of 1 John 5:16 in action. When a believer is in unrepentant sin to the point it hurts others and the reputation of the church, God may choose to take that believer “early,” from a human perspective.

Ananias’ belief that he could lie to God is ridiculous. In Psalm 139:1–16, David goes into great detail about how God knows everything about him. God knows Ananias’ actions, thoughts, habits, and the words he will speak before he can get them out of his mouth. He cannot hide from the Holy Spirit, whether in the land of the dead, the bottom of the sea, or the darkest night. It’s a wonder Ananias thought he could hide from his lies in the church.

Verse 4. While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.”

The church in Jerusalem is inundated with people from other areas who do not have access to their assets. There are no remote banks, ATMs, or wire services in the first century. Those who are local sell property to provide for the needs of thew poor. A man named Ananias has dedicated the full proceeds of a piece of land to the church. In the end, he dishonestly keeps some of the money, effectively embezzling what is rightfully God’s.

At this stage, the majority of Christians are Jews or Jewish converts. They still go to the temple (Acts 3:1) and observe Jewish traditions. Presumably, they still follow the Mosaic law’s requirements of sacrifices and tithing to the priests and Levites. In addition, they voluntarily give of their own possessions to support the travelers who came to Jerusalem for Pentecost and stayed after becoming Christians (Acts 2:44–45; 4:32, 34–35). Just like circumcision and feast days, tithing is not and has never been required for Christians. Tithing was a rule given to Israel to support the temple, the priests, and the Levites.

The early church shows how Christian giving is more radical. First, Christians are to give cheerfully and as they feel is appropriate in their heart (2 Corinthians 9:7). Second, we are not necessarily to dedicate ten percent of our income, we are to dedicate everything we have—even ourselves “as a living sacrifice, holy and acceptable to God, which is [our] spiritual worship” (Romans 12:1).

Even so, like Ananias and Sapphira, what we own is ours. We should not use the worshipful act of giving to impress others or to try to win favor with God. Selfish intent makes what ought to be good into an act of pride.

Verse 5. When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it.

Neither Peter nor the church had the civic authority to judge people and condemn them to death. Even Jesus was careful to only speak the words of His Father (John 14:10). Peter has extra reason to be circumspect in his judgment of Ananias. Satan has filled Ananias with rebellion against God (Acts 5:3). At one point, Peter allowed Satan to push him to rebuke Jesus (Mark 8:32–33). Only the indwelling of the Holy Spirit could make Peter pronounce such strong judgment, and it’s obvious it is the Holy Spirit who kills Ananias.

It is consistent with the history of Israel for God to make a strong statement at the beginning stages of a great shift in His work. Before the Israelites were out of the desert, Aaron’s sons Nadab and Abihu gave an offering to God that He did not endorse; God responded by consuming them with fire (Leviticus 10:1–2). As Joshua began to lead the Israelites into their inheritance, a man named Achan took spoils that God had claimed for Himself. God demanded Achan’s execution (Joshua 7). When the Jews came back to Jerusalem from captivity in Babylon, many had married women from cultures God strictly forbade. They had just returned from a seventy-year punishment for worshiping foreign gods, and now they had wives who would lead them to do so again. God ordered them to separate from both their wives and their children in order to protect the re-establishment of godly Jewish culture (Ezra 9—10).

God explained His strong measures to Aaron after the death of his sons: “Among those who are near me I will be sanctified, and before all the people I will be glorified” (Leviticus 10:3). A strong beginning is essential for any kind of lasting change.

Verse 6. The young men rose and wrapped him up and carried him out and buried him.

We don’t know why, exactly, God killed Ananias. Possibly the main intent was to set an example of holiness in the church. But the incident does show how God feels about dishonesty in the church. There is no need to make ourselves appear spiritually better than we are. To lie in a setting where the people are specifically told not to judge is the height of foolishness (Romans 14:4).

One of the primary laws of interpreting Scripture is to do so in the context of other passages. Reading nothing but this short passage, God might appear harsh and capricious. He seems to judge Ananias without warning. This knee-jerk reaction would not be consistent with the rest of Scripture. God gave Adam and Eve clear instructions that they deliberately disobeyed (Genesis 2:17). The Bible doesn’t give specifics, but apparently Noah warned the people of coming judgment (2 Peter 2:5). God even sent Jonah to the evil Ninevites fifty years before finally telling Nahum to announce He was done with them. For hundreds of years God sent prophets to warn the kingdoms of Israel and Judah before He sent them into exile.

Second Peter 3:9 says God is patient with the rebellious, giving them time to repent and seek forgiveness. Although the text doesn’t say how God interacted with Ananias and Sapphira before this event, it is reasonable to assume He did not condemn them for a single spontaneous act. If Ananias and Sapphira were with the others, learning from the apostles (Acts 2:42), they should have known better. But Judas proved that no amount of teaching can change a hardened heart.

Verse 7. After an interval of about three hours his wife came in, not knowing what had happened.

Over five thousand people have repented of their sins and joined the church in Jerusalem (Acts 4:4). Many of them are not from the area (Acts 2:9–11), and there are many poor people, so the locals provide what they can, some even selling land and houses and donating the money for the apostles to use (Acts 4:32–37). Luke says that Barnabas is one of the generous donors, foreshadowing the “encourager’s” generosity with his time and heart: he will later take Saul and John-Mark on missionary journeys (Acts 11:25–26; 12:25; 15:37–41).

The burst of generosity catches Ananias and Sapphira in its wake, but something goes wrong. After claiming to donate all the proceeds from the sale of some land, they keep some of the money back. The description of their choice implies dishonesty—they are lying about how much money they obtained. It’s the lie, not the dollar amount, that means they are effectively embezzling what is rightfully God’s. Ananias has already brought the money, and Peter confronted him. Because he lied to God, God condemned Ananias to death (Acts 5:1–6).

Sapphira knows Ananias brought the money, but she’s unaware that God struck him down. Her husband has died and was buried. She can escape the same fate if she is just honest. She needs to take the example of Abigail. When her foolish husband, Nabal, cheated David of what he was due, David resolved to kill the wealthy landowner. Abigail humbly approached David and apologized, saving her husband from a violent death and David from unjustified homicide. God struck Nabal down for his sin, but Abigail became the wife of a king (1 Samuel 25).

Sadly, Sapphira will not make the same choice.

Verse 8. And Peter said to her, “Tell me whether you sold the land for so much.” And she said, “Yes, for so much.”

Ananias and Sapphira sold some land and, apparently, promised God they would donate all the proceeds to the church. Before they gave the money to the apostles, they either changed their minds and kept some, or never really intended to give all of it. Rather than being honest, the pair seem to have chosen to lie about their generosity. Ananias brought the money earlier in the day, but because of his dishonesty God struck him dead. Sapphira has now appeared and knows nothing of Ananias’ death (Acts 5:1–6).

Peter uses a technique God has used throughout history, starting with Adam and Eve. When God came to the garden after Adam and Eve ate the fruit, He called out, “Where are you?” He didn’t ask this because He didn’t know where they were. He was giving them an opportunity to engage in conversation (Genesis 3:9). He wanted them to admit what they had done so He could restore some of their relationship. God also asks questions when He wants to direct the course of the conversation. He used this tactic with Moses (Exodus 4:2), and Jesus used it with the woman with an issue of blood (Mark 5:30).

God condemned Ananias with death for his lie. Sapphira still has a chance to tell the truth. Peter invites her to do so by directing the conversation. She doesn’t have to follow her husband into sin—Abigail didn’t (1 Samuel 25). Unfortunately, Sapphira is as deceitful as Ananias. She repeats the lie, and God judges her for it.

Verse 9. But Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.”

The sin of Ananias and Sapphira isn’t that they keep some of the money from the sale of their land. God wasn’t demanding they give any set amount. Rather, they promised to give God all of it, but kept some and lied about it. By going back on a promise—and, more importantly, by lying about it—they embezzled what they had dedicated to God. Trying to deceive other Christians shows they value attention and prestige over honesty and humility. They are also testing God.

God specifically told the Israelites not to test Him (Deuteronomy 6:16). We are not to try His patience or His goodness or tempt Him to allow us to do evil. Jesus used this verse to reprove Satan, asserting that we should not do foolish things to see how God will react (Matthew 4:7).

Peter asks Sapphira to confirm what her husband said, and Sapphira stands by the lie. Her answer is more disappointing because Peter gave her an explicit chance to choose honesty. God hates when we test how far we can go before He will discipline us, but He loves when we test Him to bless us for our obedience (Malachi 3:10). The Bible shows throughout its pages that God loves to be merciful.

The main message of the church is because of Jesus, we can repent (Acts 2:38). Sadly, despite living in the church community and having the opportunity to learn from those who knew Jesus best (Acts 2:42), Sapphira never understands the value of rejecting her sin and whole-heartedly following Jesus. In these early days of the church, God takes extreme measures to show repentance is not just a nice offer He gives us but a requirement if we want to live.

Verse 10. Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband.

Sapphira didn’t have to die. Although she conspired with her husband to secretly keep back some of the money they promised (Acts 5:1–2), she didn’t have to maintain that lie. In another time, a foolish man named Nabal cheated David from his rightful pay, meaning he also insulted the future king. David responded by taking four hundred of his men to destroy Nabal.

Fortunately, Nabal had a wise wife, Abigail. Abigail met David before he reached her husband with a portion of what they owed and sincere apologies. David honored her for keeping him from murdering her worthless husband. God struck down Nabal, and Abigail became David’s wife (1 Samuel 25).

Instead of following Abigail’s example, Sapphira joined her husband in embezzling from God and continuing the lie. Had she known her husband had died three hours prior, she might have confessed. But confession is not the same as repentance. Confession requires only admitting you’ve sinned; repentance means sincerely grieving that sin and allowing the Holy Spirit to change your heart. Repentance means loving God enough to hate your own sin.

Sapphira does neither. It’s not clear what benefit she expects to get out of swindling the church. God does not suffer someone who claims to follow Jesus but acts otherwise to infect the infant church. His punishment is swift and brutal. Soon, persecution will begin in earnest and the church members will flee Jerusalem (Acts 8:1–3). Those who are still caught up in impressing others rather than following Jesus will find their faith cannot survive.

Verse 11. And great fear came upon the whole church and upon all who heard of these things.

It is easy and common for groups of modern believers to get caught up in spiritual highs and forget the holiness of God. Until this point of the book of Acts, the church has been characterized by fellowship (Acts 2:42), miracles (Acts 2:43), and an intense unity that extends from hearts to possessions (Acts 2:44). We must be careful to ensure our joy is based not only on God’s love but also on God’s holiness.

News of Ananias and Sapphira affect how the non-Christians see the church as well. Until this time, the unity of the church and the miracles performed by the apostles have led the non-Christian Jews to show favor to the new sect (Acts 2:47). Now, they see that the power and authority of Jesus are tools for holiness as well as blessing. That scares them and perhaps sets the stage for Stephen’s arrest and murder (Acts 6:8—7:60) and Paul’s widescale persecution of the church (Acts 8:1–3). As yet, however, the public is still impressed enough by the miracles that they respect the apostles (Acts 5:12–13).

This fear does not stop people from coming to Jesus, however. “More than ever believers were added to the Lord, multitudes of both men and women” (Acts 5:14). Proverbs 1:7 says that “fear of the LORD is the beginning of knowledge.”

Verse 12. Now many signs and wonders were regularly done among the people by the hands of the apostles. And they were all together in Solomon ‘s Portico.

Despite the Sanhedrin’s orders not to teach or speak in Jesus’ name (Acts 4:18), the apostles continue their ministry right next to the temple. The temple mount is surrounded by covered walkways called porticos. They are popular places for rabbis to teach their students, and anyone else happening by who is interested. It’s safe to say none of the other teachers had such a healing ministry. Jesus had said the disciples would do greater works than He (John 14:12), meaning in scale, not power. Now, in order to validate their message, the Holy Spirit has so empowered the apostles that apparently even Peter’s shadow can heal (Acts 5:15).

Hebrews 2:4 recounts this part of the apostles’ ministry. The Holy Spirit attested to the apostles’ ministry “by signs and wonders and various miracles.” Hebrews 2:1–3 explains why these miracles are important. At the time, they drew people to a saving faith in Jesus. Later, they acted as a reminder of how deserving we are of retribution for our sins and how we should not “drift away” from the message of Jesus’ gift of salvation.

Faith should never be dependent on signs, however (John 2:23–25; 4:48). After Thomas finally saw Jesus and affirmed His identity, Jesus said, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed” (John 20:29). It’s unclear why the Holy Spirit allows the church to grow through the healing of the sick and demon possessed. Possibly because before long, persecution would drive the Jesus-followers out of Jerusalem (Acts 8:1–3) and the powerful signs would keep them encouraged as they spread the gospel.

Context Summary
Acts 5:12–16 gives a short update of the state of the early church in Jerusalem. The first chapters of Acts alternate between highlights of the activities of the apostles and short summaries of indefinite periods of time. As in Acts 2:43–47 and Acts 4:32–35, Luke glosses over the events here. People are a little leery because of Peter and John’s arrest by the Sanhedrin (Acts 4:1–22) and God’s immediate judgment of Ananias and Sapphira (Acts 5:1–11), but both the miracles and the message are irresistible. Even more people come to saving faith in Jesus.

Verse 13. None of the rest dared join them, but the people held them in high esteem.

It’s unclear what it means that “none of the rest dared join them.” It probably means that only the apostles preached on the temple mount while the other Jesus-followers remained in town. This would be consistent with Acts 8:1 wherein many believers flee Jerusalem from Paul’s persecution, while the apostles remain. At this time, the apostles enjoy special protection from death—although not from violence, as seen in Acts 5:40—but the new believers do not (Acts 8:3; 26:10). God equips us for the work He gives us, and it’s not a sin to bow out where He has not called us.

The transformation of the apostles, however, is significant. When the guards and servants of the chief priests arrested Jesus on the Mount of Olives, the remaining apostles fled into the night (Mark 14:50). Only John boldly followed Jesus into the courtyard of the high priest (John 18:15) and the cross (John 19:26–27). While the women prepared spices for Jesus’ burial, the disciples hid in a locked room (John 20:19). Under other circumstances, the Sanhedrin’s arrest of Peter and John would have sent the apostles back to Galilee (Acts 4:1–22). But they have received the Holy Spirit (Acts 2:1–4) and prayed with confidence for the courage to speak boldly (Acts 4:23–31).

The other Jesus-followers may stay away, but the public flock to the apostles for healing from illnesses and demon possession (Acts 5:16). Many of them come to a saving faith in Jesus (Acts 5:14). Jesus gave the apostles a mission to be His witnesses (Acts 1:8), and they perform that mission well, even when more serious persecution arises (Acts 5:40). Because of their dedication and courage, we have the gospel message today.

Verse 14. And more than ever believers were added to the Lord, multitudes of both men and women,

Although the new believers seem to stay away from the apostles’ public ministry in Solomon’s Portico (Acts 5:12–13), others discover the apostles’ amazing ability to heal and expel demons, and come in droves (Acts 5:16). The purpose of miracles is never only to heal, as noble a cause as that is. After healing a great many people in Capernaum, Jesus told His followers, “Let us go on to the next towns, that I may preach there also, for that is why I came out” (Mark 1:38). Miracles identify God’s servants and validate their message; miracles are not the message, itself.

It is true that Satan or demonic forces can empower people to perform false miracles, but God is greater. The Egyptian magicians copied Aaron’s sign of turning their staffs into serpents; Aaron’s serpent ate the magicians’ serpents (Exodus 7:8–12). Later, Paul and Barnabas will tangle with a magician on the island of Cyprus. The magician tries to distract the proconsul from the missionaries’ words until Paul gets frustrated and blinds him (Acts 13:5–12).

Luke gives several other updates on the church throughout the book of Acts. Three thousand joined the first day and more came daily (Acts 2:41, 47). After Peter healed the man born lame, the church included about five thousand men, plus women and children (Acts 4:4). Eventually, even some of the priests become Jesus-followers (Acts 6:7). When the Jesus-followers flee the persecution in Jerusalem, they will bring the gospel to Syrian Antioch, where Jews and Gentiles will establish a healthy church (Acts 11:21). Even after Agrippa executes James and Peter escapes Jerusalem the church grows (Acts 12:1–3, 24).

Verse 15. so that they even carried out the sick into the streets and laid them on cots and mats, that as Peter came by at least his shadow might fall on some of them.

The people of Jerusalem are flocking to Solomon’s Portico, next to the temple, to see the lead Jesus-followers. They are notable for more than just the healings they perform. Two of them were arrested by the Sanhedrin, the Jewish ruling court, who ordered them to stop preaching in Jesus’ name (Acts 4:18). And yet here they stand, boldly using Jesus’ name to heal and telling the crowd about His resurrection. In addition, the men seem to have the ability to discern the intents of the people around them and even predict their deaths (Acts 5:1–11). God is obviously empowering these men.

Jesus promised the Twelve that after they received the Holy Spirit, they would be able to do greater works than He (John 14:12). Obviously, Jesus’ works included dying on the cross for our sins and rising again for our redemption, and there is no greater work than that. But it’s reasonable to conclude that over the course of their ministries, the disciples performed more healing miracles than Jesus in His three years.

The text doesn’t say if Peter’s shadow actually heals, only that this was something many in the public believed. It’s not entirely impossible that it would. A very sick woman believed that just touching the hem of Jesus’ robe would heal her—and she was right (Mark 5:25–29). In Ephesus, the Holy Spirit so blessed Paul’s ministry that cloth that had touched Paul healed people (Acts 19:11–12). Throughout His ministry, however, Jesus was careful to say that it isn’t the touch or the cloth that heals but faith (Mark 5:34). Such is the same case here, whether Peter’s shadow was actually associated with healing or not. The text doesn’t say if everyone who touches Peter’s shadow understands the work of Jesus, but they certainly believe that the power of God is on Peter.

Verse 16. The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed.

While going to the temple to pray one afternoon, Peter and John came upon a man born lame. Peter healed him in the name of Jesus. The man stood and began leaping about, drawing the attention of a crowd who knew him as the lame beggar by the gate. Peter and John used the opportunity to teach the crowd about Jesus’ resurrection and His offer of forgiveness for anyone who repents (Acts 3).

Members of the Sanhedrin saw the crowd and arrested Peter and John. Most of the chief priests belong to the sect of the Sadducees who did not believe in the resurrection of the dead. To hear men speaking that Jesus, the bane of the Sanhedrin, had risen after the Sanhedrin had Him killed is too much to bear. Because the healing miracle was so grand and had so many witnesses, the council lets Peter and John go, but not without warning them to never again speak or preach in Jesus’ name (Acts 4:1–22).

Now, all twelve apostles are healing and preaching in Jesus’ name and it’s driving the Sadducees mad with jealousy (Acts 5:17)—not just because the people are coming from miles around to see them, but because the people believe their message and are following Jesus (Acts 5:14). The only thing the council can think to do is arrest them all. This time, they will beat them (Acts 5:40). Soon, they will go after all the Jesus-followers, leaders and converts (Acts 8:1–3).

Verse 17. But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy

Despite direct orders from the high priests (Acts 4:17–18), the apostles are in the temple courtyard, teaching that Jesus rose from the dead. And despite Peter and John’s arrest and release, more and more people are following Jesus (Acts 4:1–3, 21; 5:14).

The Greek term translated “jealous” here is zēlos, which implies a fierce, passionate emotion. It can mean a potent desire or love for something, or to want what someone else has. When God says He is “jealous” for us, it is because we rightfully belong to Him (Exodus 20:5). Paul also says this to the church members in Corinth when they follow false teachers (2 Corinthians 11:2). The priests may feel that their jealousy is righteous; they certainly feel these Jesus-followers are pulling the people away from their leadership and theology, as did Jesus (Matthew 27:18). But they don’t have their mind on the big questions: Are the apostles leading people toward or away from God? Are the apostles or the priests leading the people closer to God? Does the priests’ jealousy align with God’s righteous jealousy? Is it possible these men are telling the truth?

Sadducees are members of a specific Jewish sect, in contrast with the Pharisees, Essenes, and Zealots. Most members of the priesthood and Sanhedrin are Sadducees. These men approve of Roman rule and don’t follow the extra-scriptural teachings of the Pharisees. Unlike the Pharisees and the Jesus-followers, Sadducees don’t believe in the resurrection of the dead (Mark 12:18). Not only is the apostles’ teaching contrary to one of their most sacred beliefs, they are teaching that Jesus, their enemy whom they had killed, is alive. Right now, this works against the apostles. Later, Paul will use this distinction between the Sadducees and Pharisees to get out of a meeting before the Sanhedrin (Acts 23:6–10).

Context Summary
Acts 5:17–26 occurs after the chief priests arrested Peter and John for preaching and healing in Jesus’ name, and ordered them not to do so again (Acts 4:1–22). Now, all the apostles are healing and preaching in Jesus’ name (Acts 5:12–16), and so the priests arrest them all. At this point, the Sanhedrin is still afraid of the people (Acts 5:26); after all, the apostles are so powerful the people believe even Peter’s shadow can heal the sick (Acts 5:15). Soon, the council will get bolder. A mob will kill Stephen (Acts 7:54–60), and then a Pharisee named Saul will help the council drive almost all the Jesus-followers out of Jerusalem (Acts 8:1–3).

Verse 18. they arrested the apostles and put them in the public prison.

Scholars debate whether the priests arrest all twelve apostles or if this is a second phase of punishment following the event in Acts 4:1–22 when Peter and John were taken in. The narrative highly suggests this second event involves all the apostles. The council initially held Peter and John because they taught the resurrection from the dead, which the Sadducee-heavy Sanhedrin doesn’t believe in. Since preaching the resurrection isn’t a crime—the Pharisees do just that—and the public supported them too much, the council couldn’t punish them.

Now, however, the Sanhedrin can charge the apostles with disobeying a direct order of religious authorities. The Sanhedrin had forbidden Peter and John from preaching in Jesus’ name (Acts 4:18). The apostles disobeyed, as Peter warned they would (Acts 4:19–20).

This is not the last time Peter will see the inside of a Jerusalem jail cell. After a mob murders Stephen (Acts 7:54–60) and Saul drives the Jesus-followers out of Jerusalem (Acts 8:1–3), Herod Agrippa I will arrest both Peter and James, John’s brother. Herod will kill James; Peter will escape with the help of an angel (Acts 12:1–7).

As a literal term, “apostle” refers to someone sent out as a messenger. Mary Magdalene was this generic kind of “apostle” when Jesus sent her to the Eleven to tell them about His resurrection (John 20:11–18). Paul is an apostle to the Gentiles (Acts 13:2–4; Romans 11:13). But when the word is used in the very early church in Jerusalem, it refers specifically to the eleven remaining disciples of Jesus and Matthias whom God chose to replace Judas (Acts 1:26). As an office, or a title, it only applies to those men.

Verse 19. But during the night an angel of the Lord opened the prison doors and brought them out, and said,

The chief priests have arrested the apostles for teaching and healing in the name of Jesus. The apostles’ continued confinement is not in God’s plan right now, so He arranges to have them released.

The story of the Bible proves that God provides miraculous escape and safety only when it serves His plan. When Jesus was very young, God sent Joseph a dream, warning him that Herod the Great was looking to kill Jesus. Joseph followed God’s instructions and took Mary and Jesus to Egypt. God did not rescue the other baby boys in Bethlehem. Although there wouldn’t have been very many boys under the age of two in that tiny town, the massacre was still heartbreaking. We’re not told why God didn’t spare the other boys, other that it fulfilled prophecy (Matthew 2:13–18).

While Jesus slept in a boat, the disciples grew more and more terrified of a storm on the Sea of Galilee (Mark 4:35–41). Finally, they awakened Jesus who responded, “Why are you so afraid? Have you still no faith?” (Mark 4:40). Jesus calmed the storm, and all was well. Jesus didn’t mean that God would always keep them safe. He meant that when they have work to do, God will make sure they are able to do it.

The apostles lived this out through their ministries. The Sanhedrin arrested Peter and John, and then let them go with a warning (Acts 4:1–3, 21). Later, Herod Agrippa I will arrest Peter and James; he will kill James, but an angel will rescue Peter (Acts 12:1–11). In Philippi, the local authorities will arrest Paul and Silas (Acts 16:19–24). While Paul and Silas worship God, an earthquake will open all the prison doors. But none of the prisoners will leave (Acts 16:25–28). And yet, church tradition says all the apostles will die as martyrs except for John who will survive being burned in oil.

The Bible doesn’t promise God will keep Jesus-followers safe. It promises He will equip us for the work He has assigned us (Ephesians 4:12). Sometimes, that work is best accomplished with hardships and even death. We need to decide what we value more: our comfort and safety or His plan of reaching the world with the message of repentance and salvation. If we follow Him, we can affirm Job’s words: “Though he slay me, I will hope in him” (Job 13:15).

Verse 20. “Go and stand in the temple and speak to the people all the words of this Life.”

A short time before, Peter and John healed a man born lame, using the authority of Jesus’ name. When a crowd grew around them, they explained how the power and authority of the risen Jesus healed this man. That same power could heal the people’s relationship with God if they repented from their sins. The priests, most of whom did not believe resurrection from the dead is possible, arrested them and ordered them to stop speaking in Jesus’ name. Peter and John responded, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard” (Acts 4:19–20). The council released them, and they returned to the other apostles (Acts 3:1—4:31).

Now, the priests have arrested all the apostles for standing in the temple courtyard, healing in the name of Jesus and teaching that Jesus rose from the dead and offers forgiveness for those who repent of their sins (Acts 5:17–18). God sends an angel to break them out of jail and tell them to return to the temple and continue their work.

Before Jesus ascended into heaven, He told the apostles they would be His “witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). At that moment, He didn’t say they would be arrested, beaten, shipwrecked, or killed, although He had warned of persecution earlier (Matthew 10:16–22). He just told them what they were going to do.

With the encouragement of the Holy Spirit (Acts 4:29–31), they follow through on Jesus’ orders. The priests and other Sadducees will learn that no amount of threats or even persecution will stop them. The Pharisee Gamaliel will counsel that if this movement is from God, nothing the Sanhedrin does will stop it (Acts 5:34–39). He says these words to calm the council so they don’t commit mass murder. There’s no indication he ever realizes he is right.

Verse 21. And when they heard this, they entered the temple at daybreak and began to teach. Now when the high priest came, and those who were with him, they called together the council, all the senate of the people of Israel, and sent to the prison to have them brought.

The Sanhedrin, the religious court of the Jews, arrested Peter and John and ordered them not to speak in Jesus’ name. Peter and John respectfully told them they were going to do what God told them to do. When they returned to their friends, the group prayed for boldness and courage, and the Holy Spirit responded, shaking the ground with His approval (Acts 4:1–31).

The apostles continued their ministry in the temple courtyard, and the priests put them all in jail (Acts 5:17–18). This next morning, the priests gather with the rest of the Sanhedrin—the elders and scribes from both the Sadducees and Pharisees—to try the apostles for breaking their direct order. Except, the defendants aren’t there. In the night, God sent an angel to release them and tell them to continue their work (Acts 5:19–20).

Jesus prepared the apostles for this civil disobedience. He taught them not to fear those who threaten to kill their bodies but to respect the God who can send their souls to hell (Luke 12:4–5). Before they received the Holy Spirit, they couldn’t do this. They scattered at Jesus’ arrest (Mark 14:50), Peter denied knowing Him (Mark 14:66–72), and even after Jesus rose from the dead they hid from the Jewish leaders in a locked room (John 20:19). Now that they have the indwelling of the Holy Spirit, they are emboldened to defy human rulers in the service of God.

Verse 22. But when the officers came, they did not find them in the prison, so they returned and reported,

The chief priests have arrested the apostles for teaching the people that Jesus rose from the dead. The next morning, as the whole council prepares to question them, the prison is empty (Acts 5:17–21). It’s possible the guards are reminded of the empty tomb (Matthew 28:11–15).

The chief priests, elders, and scribes of both the Sadducees and the Pharisees worked diligently to get Jesus arrested and executed. They bribed one of Jesus’ followers to arrange a quiet time for the arrest (Matthew 26:14–16, 47). They sought men who would lie under oath that Jesus had broken the Mosaic law, despite the fact that false testimony about a capital offense was, itself, a capital offense (Matthew 26:59–60). They manipulated the Roman governor to do the killing, blackmailing him with the accusation that to do otherwise would mean he was committing treason against Caesar (John 19:12). And they incited a crowd to force Pilate to release an insurrectionist instead of the innocent Jesus (Matthew 27:20).

After the deed was done and Jesus was buried, they even asked Pilate to officially seal and guard the tomb so the disciples couldn’t steal His body (Matthew 27:62–66). So when the guards came to the chief priests with the message that angels had appeared to roll the stone away and the tomb was empty, the priests had nothing. They bribed the soldiers to claim the disciples stole the body—but didn’t formally charge the accused grave robbers—and tried to pretend it would all go away (Matthew 28:11–15).

Now, those same disciples are teaching that Jesus has risen from the dead and belief in Him will reconcile the people to God. There is no talk of sacrifices or offerings in the temple, as the priests would prefer. The priests had the apostles arrested, and now, their prison cells are empty. And the officers have to tell the priests.

Verse 23. “We found the prison securely locked and the guards standing at the doors, but when we opened them we found no one inside.”

The chief priests have arrested the apostles for preaching in Jesus’ name after they had ordered the apostles not to (Acts 4:17–18). The next morning, as the whole council waits to question them, officers go to the prison cells and find them empty. They don’t know that earlier that night, God had sent an angel to free His messengers and return them to the temple courtyard to continue preaching (Acts 5:17–23).

A short time before, the priests made sure Jesus’ body was even more secured than the apostles. They poured wax over the seam between the great stone and the rock face so that if anyone tried to move the stone the wax would crack. They posted guards around the tomb. But the guards didn’t see men come to move the stone, they saw an angel, white as snow and as bright as lightening, roll back the stone and sit on it. The guards were so terrified they “became like dead men” (Matthew 27:4). Meanwhile, the angel spoke to the women at the tomb, telling them that Jesus had risen from the dead and to go and tell the disciples. The guard, on the other hand, went and reported the incident to the chief priests, who bribed them with money and protection to claim that the disciples had stolen Jesus’ body (Matthew 27:62–28:15).

The guards standing outside the apostles’ prison cells are spared the awesome horror of an earthquake and an angel, so they have no idea they are guarding empty rooms. They are very fortunate they arrested the apostles on behalf of the priests and not the Roman army. When Peter is arrested by Herod Agrippa I, and an angel comes to release him, Herod has the sentries executed (Acts 12:1–19). For now, the temple captain and the priests are just “perplexed” (Acts 5:24). Once again, instead of going to their Scriptures to see how current events relate to the prophets, they try to use their own wisdom to find the path forward.

Verse 24. Now when the captain of the temple and the chief priests heard these words, they were greatly perplexed about them, wondering what this would come to.

When the Sanhedrin ordered Peter and John to stop speaking and preaching in Jesus’ name, they expected the men to obey, despite the fact Peter and John told them they wouldn’t (Acts 4:18–20). When the priests find out that not just Peter and John but all the leaders of the Jesus-followers are teaching in the temple courtyard, they arrest them all (Acts 5:17–18). The next morning, the council makes the reasonable assumption that the men will still be in prison, so they send officers of the temple guards to collect them. The officers arrive at the jail to see the guards faithfully standing before the doors of empty cells (Acts 5:22–23).

At the moment, the captain and the priests are just “perplexed.” How did they escape? Where did they go? When they find the apostles are again in the temple courtyard, again preaching in the name of Jesus, even insisting that Jesus has risen from the dead, they become “enraged” and murderous (Acts 5:33).

It is good that the priests are perplexed. It is sometimes God’s will that we face something unexpected—it forces us to stop and ponder what is happening and what it means. That is one of the purposes of miraculous signs. In the Bible, miracles identify God’s messengers; the people understand this, and when faced with miracles of healing and freedom from possession they listen to and believe the apostles’ message (Acts 5:12–16).

Not too long before, the Pharisees and Sadducees asked Jesus for a sign. Jesus pointed out that the signs were right in front of them, they just refused to believe. He said, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah” (Matthew 16:4). Earlier, He had explained the sign of Jonah was a prophecy that He would be buried for three days and rise again (Matthew 12:38–40). This happened right under the noses of the Sanhedrin, and they know Jesus’ tomb is empty (Matthew 28:11–15).

But the Sanhedrin’s goal isn’t to follow the signs to the truth. It is to recover the attentions of the people, which they believe are rightfully theirs (Acts 5:17). So they ignore the miracles of healings and impossible escapes, and concentrate on the threat to their own authority.

Verse 25. And someone came and told them, “Look! The men whom you put in prison are standing in the temple and teaching the people.”

Many signs have surrounded the apostles lately. A couple of fishermen healed a man born lame (Acts 3:1–8) and then, despite having no training to speak of, gave an eloquent theological defense of the resurrection of Jesus of Nazareth (Acts 4:8–13). A group of Jesus-followers from Galilee have joined well over five thousand people in proclaiming that Jesus rose from the dead (Acts 4:4). And when the priests arrested and imprisoned the leaders of this new sect, they disappeared from their prison cells without disrupting the locks on the doors or the guards standing in the hall (Acts 5:17–19).

Now, these men immediately return to the scene of the crime and continue preaching. Of all the signs, this is one that should give the council pause. Why would these men go back to the same place of their arrest and continue doing what got them arrested? If they were riling the people up to rebel against the Roman occupation, that would be one thing. But they’re talking about the resurrection from the dead, which isn’t illegal, and repentance from sins, which is certainly not illegal. How is this message worth getting arrested again?

Instead of stopping to figure out if the message these men is preaching is true, the council only hears rebellion against them and a threat to their authority. They value power and position more than God’s truth. Both Jesus and Stephen accuse them of figuratively killing the Jewish prophets of God instead of listening to them (Luke 11:47–51; Acts 7:51–52). They did kill Jesus and Stephen (Acts 7:52–60), and they will be very tempted to kill the apostles (Acts 5:33).

Verse 26. Then the captain with the officers went and brought them, but not by force, for they were afraid of being stoned by the people.

After the chief priests discovered the apostles preaching in the temple courtyard, they arrested them and placed them in a public prison (Acts 5:17–18). This prison is apparently not terribly close to the meeting place of the Sanhedrin.

The “fear of the people” is a common theme because the political situation in Jerusalem was in a delicate balance. The city and the district of Judea were ruled by a Roman procurator, Pilate. The authorities in Rome knew of his vicious and violent ways. Pilate knew that if he didn’t want to be relieved of duty, he needed to control the unwieldy Jews without inciting a riot.

The Sanhedrin was primarily made of men from two different Jewish sects. The majority Sadducees followed the Mosaic law as written and didn’t mind the presence of the Romans too much. To a large extent, the Romans supported the priesthood—most of whom were Sadducees—and Roman presence was beneficial for the economy in expanding trade opportunity. The Pharisees were so devoted to the Mosaic law they added more laws, intended to help them better keep the actual Law. Although they were the minority party in the Sanhedrin, they had a greater influence over the populace.

Outside the council were the Zealots. They hated the Romans and wanted them gone, and they were willing to start an insurrection if that’s what it took. The land had already seen several insurrections pop up, and with Jesus’ triumphal entry, many were afraid He was about to start another one. Fortunately, so the Sanhedrin thinks, Jesus is dead. Unfortunately, His followers won’t go away or stop talking about Him.

One problem is that even if Jesus is dead, the people still like Him. He healed them, spoke kindly to them, and publicly embarrassed the Sadducees (Mark 12:18–27), the scribes (Mark 12:38–40), and especially the Pharisees (Matthew 23:1–36). In addition, how else could the apostles have escaped if not with help from the people? Divine intervention is too horrible to contemplate—given what it suggests about the serious error Israel’s leaders have made—although Gamaliel dares, just a bit (Acts 5:38–39). No, they must have had human help; five thousand men, with more coming daily, is a good start for an army (Acts 4:4).

Verse 27. And when they had brought them, they set them before the council. And the high priest questioned them,

The previous day, religious officials had arrested the apostles for breaking the priests’ direct order not to teach or speak in Jesus’ name (Acts 4:18; 5:28). When the officers go this morning to bring the men before the council, the cells are empty. An angel had come in the night, rescued the apostles, and told them to return to the temple courtyard and continue with their ministry. The guards again arrest the apostles, but quietly. The people like both the apostles’ ability to heal and their message. If the guards are too forceful, the people might turn against them (Acts 5:12–26).

The apostles now face the Sanhedrin. The Sanhedrin was the court of Jewish religious leaders. Its members included chief priests, elders of the people, and teacher-lawyers called scribes. They could be of any Jewish sect; most were Sadducees while the minority party were Pharisees. The Roman government provided civil law enforcement. The Sanhedrin enforced the Mosaic law on any Jew, whether in Judea or beyond (Acts 9:1–2).

For the most part, members of the Sanhedrin were antagonistic toward Jesus and His message. It was the Sanhedrin who condemned Jesus (Matthew 26:57). Later, the Sanhedrin will authorize Saul to chase Jesus-followers hundreds of miles away to Damascus and bring them to Jerusalem for trial (Acts 9:1–2). After Saul becomes a Christian, the Sanhedrin will authorize and abet an assassination attempt against him (Acts 23:12–15). This antagonism is partly because Jesus had several disagreements with the Sadducees about the resurrection of the dead, and with Pharisees about their extra, abusive laws (Mark 12:18–27; Matthew 23:1–36). Mostly, however, they were jealous of His followers (Matthew 27:18; Acts 5:17). The message of repentance, reconciliation, and resurrection is far more compelling than guilt trips about donating to the temple and following the Law.

Context Summary
Acts 5:27–42 occurs in the aftermath of a miraculous jailbreak. The chief priests arrested the apostles for teaching and healing in Jesus’ name (Acts 5:17–18). On the morning of the inquiry, the guards find the prison cells empty and the apostles, again, preaching in the temple courtyard (Acts 5:22, 25). The guards bring the apostles back, and the Sanhedrin questions them. When the apostles insist Jesus is alive, the priests want them killed. But a Pharisee, Gamaliel, calms the situation. The Sanhedrin do flog the apostles before releasing them, starting the long history of physical persecution against Christ-followers. Verse 29 is a cornerstone of Christian ethics: that God’s will is worth suffering for.

Verse 28. saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man ‘s blood upon us.”

The Sanhedrin had ordered Peter and John to stop preaching in the name of Jesus (Acts 4:18). After praying for boldness (Acts 4:29–31), Peter and John returned to the temple courtyard with all the apostles and continued their ministry (Acts 5:12–16). One would think that the priests, elders, and scribes would notice the miraculous healings the apostles were performing and reconsider their venomous reaction. Instead, the council only sees rebellion against their authority.

At first, the chief priests, who were mostly Sadducees, didn’t like what the apostles were teaching about the resurrection (Acts 4:1–2). Then they were jealous of the apostles’ popularity (Acts 5:17). Now, they’re couching their charge in terms of the Ninth Commandment: “You shall not bear false witness against your neighbor” (Exodus 20:16). They may bring it up because they’re afraid the public will realize they killed Jesus under false pretenses; they could lose their power and influence. Or it may be a greater fear. In Roman law, if you wrongfully charge someone of a crime, you are legally liable to receive the punishment of that crime. Pilate knows they had no real reason to have him kill Jesus; if the truth comes out, the members of the Sanhedrin could be crucified.

The Sanhedrin has already voluntarily accepted Jesus’ blood on their hands (Matthew 27:25) while putting the responsibility on the Romans (John 18:29–31). When Peter confronted the crowd at Pentecost with Jesus’ death, they were “cut to the heart” and asked the apostles what their response should be—and most of them likely weren’t even in Jerusalem when Jesus died (Acts 2:9–11, 37). They repented, chose to follow Jesus, and became the first wave of believers (Acts 2:38–41). The members of the Sanhedrin, who have access to the prophets who very specifically predicted Jesus, should do the same.

Verse 29. But Peter and the apostles answered, “We must obey God rather than men.

This statement is a crucial part of Christian ethics. While believers are commanded to “submit” to earthly government (Romans 13:1), that is not always the same as “obeying” government. Peter and the other apostles live out a clear example of this in the early chapters of the book of Acts. When commanded to sin—to ignore the commands of Jesus—these men refuse. At the same time, they accept the civil consequences of their choice.

The apostles stand before the Sanhedrin, explaining why they broke a direct command to stop preaching about Jesus. When the Sanhedrin first gave the order, Peter and John responded, “Whether it is right in the sight of God to listen to you rather than to God, you must judge” (Acts 4:19). Peter and John stood before the priests, elders, and scribes of the Mosaic law and told them the restriction was contrary to what God wanted. And yet, that same group seems confused as to why Peter and John rejoined fellow Christians and continued their preaching once released (Acts 5:12–16).

Jesus prepared His disciples well for this moment. Several times, during altercations with the Pharisees, He taught them to follow God’s commandments rather than man’s tradition (Mark 7:8). He told them, “Do not fear those who kill the body, and after that have nothing more that they can do…fear him who, after he has killed, has authority to cast into hell” (Luke 12:4–5). He told them the world would hate and persecute them because they followed Him (John 15:18–20). In fact, He told them men would drag them before synagogues and courts and flog them (Matthew 10:17), which is exactly what will happen now (Acts 5:40). But the apostles are to “bear witness before them and the Gentiles” (Matthew 10:18).

Again, the apostles assert that the Jewish ruling council neither serves nor speaks for God. They insist that the council’s archenemy, a traveling teacher from Nazareth, has overcome their assassination and risen from the dead. It’s sad the council members can’t deeply consider the apostles’ words, especially as those claims align with the Law and the Prophets they claim to know so well. But they’re more afraid of losing earthly power than interested in finding God’s forgiveness.

Verse 30. The God of our fathers raised Jesus, whom you killed by hanging him on a tree.

The members of the Sanhedrin are concerned the people will realize they murdered Jesus and rebel or even stone them (Acts 5:26, 28). Peter boldly declares that they not only killed Jesus, they cursed Him by hanging Him from a “tree” (Deuteronomy 21:22–23). In fact, the council was worried about this before they even arrested Jesus, and wanted to wait until after week-long Feast of Unleavened Bread (Mark 14:1–2). They took the opportunity Judas gave them, however, and arrested Jesus late at night, out in the countryside. In order to shift the public blame off themselves, they blackmailed Pilate to order Jesus’ death (John 19:12) and incited a crowd to demand Pilate release an insurrectionist instead (Matthew 27:20–23).

Even though the council stands behind the necessity of the death of Jesus (John 11:49–53), they don’t want the people to get upset with them. Jesus was always popular among the people, and His apostles are proving to be as well, both for their ability to perform miracles and their message (Acts 5:12–16).

It’s unclear if “God…raised Jesus” means He enabled Jesus’ powerful public ministry or if it means God raised Jesus from the dead. If he means the resurrection, that would be consistent with Peter’s previous arrest (Acts 4:1–2). It would also fit with Paul’s successful courtroom tactic: getting the Sadducees and Pharisees to fight amongst themselves instead of convicting him in a sham trial (Acts 23:6–10). It’s even possible Paul—then named Saul—was present at this event, and later remembered Peter’s example during his own arrest.

Verse 31. God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.

During Jesus’ ministry, He specifically told the Twelve that men would drag them before courts and flog them, but they were to teach their oppressors about Him anyway. This is exactly what is happening here. Jesus also told them to not worry what they will say; the Holy Spirit will give them the right words (Matthew 10:16–20).

The words Peter is using go far beyond the Sanhedrin’s initial concern about resurrection and popularity. “Leader” is from the Greek root word archēgos and can be translated as “prince,” or “captain,” or even “pioneer” or “founder.” Some translations use “author” to translate this word in Hebrews 12:2. Peter is directly accusing the Sanhedrin of executing the One who originated the Jewish people and promised to save them—not only killing Him but defiling Him by hanging Him from a tree (Acts 5:30; Deuteronomy 21:22–23; Galatians 3:13–14).

With that accusation, it’s no wonder the council can’t hear Peter’s call for repentance. God raised Jesus from the dead, and His death and resurrection provide the means by which they can repent of their sins and receive forgiveness from God. Before too long, some of the priests will repent and follow Jesus (Acts 6:7). Right now, they can’t get over the audacious claim that the heretic they had crucified is sitting in a place of honor at God’s side.

Verse 32. And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.”

A large part of Jesus’ ministry was preparing the Twelve to be His witnesses. He told them they would witness before courts, governors, and kings who would persecute them (Matthew 10:16–18). He said they would be His witnesses to the “end of the earth” (Acts 1:8). The testimony they are to give witness to is that Jesus died and rose again after three days, and offers reconciliation with God, as the Old Testament said He would (Luke 24:45–48).

Their witness—and ours, as believers—is not pursued alone. The Holy Spirit equips them with words to say (Matthew 10:19–20), showing them the truth about Jesus (John 16:13), and reminding them of what Jesus taught them (John 14:26). He also bears witness of Jesus (John 15:26) and “He will convict the world concerning sin and righteousness and judgment” (John 16:8). The Holy Spirit still bears witness in the hearts of Jesus-followers, giving us confidence that we are saved (Romans 8:16).

“Witness” comes from the Greek root word martys, which originally meant someone who explains what they have experienced; this was most often used in a legal or historical forum. Peter and John witnessed Jesus’ transfiguration (2 Peter 1:16–18). Hundreds saw Jesus after His resurrection (1 Corinthians 15:3–7). However, the connotation of martys changed throughout the years, very much due to the experiences of Jesus’ earliest “witnesses.”

Today, we express this concept through the term “martyr.” Inherent in the job description of a witness of Jesus is the possibility—sometimes probability—of dying rather than going back on the testimony. Although the Bible only records the death of John’s brother James (Acts 12:1–2), church tradition says all the apostles except John died for their faith, as did Paul. At the time described in this verse, they will just be beaten. But they will not be discouraged. They will rejoice, “that they were counted worthy to suffer dishonor for the name” (Acts 5:41).

Verse 33. When they heard this, they were enraged and wanted to kill them.

The high priests have arrested the disciples for disobeying the order to stop teaching in Jesus’ name (Acts 4:17–18; 5:17–18). As far as they and the other Sadducees are concerned, Jesus is dead and resurrection from the dead is impossible, no matter how popular the concept might be among the people. But the apostles also directly blame the Sanhedrin for Jesus’ death. The Sanhedrin doesn’t seem concerned that the apostles also accused a large group of people who probably weren’t involved in the crucifixion, many of whom repented and started following Jesus (Acts 2:9–41). Nor do they seem to take into account that the apostles also accused a large crowd of people in the temple courtyard who similarly responded in repentance (Acts 3:13–15; 4:4). What the Sanhedrin knows is that, unlike those other groups, they are specifically, literally, and legally responsible for Jesus’ death.

These accusations and claims trouble the Sanhedrin. Still, they aren’t what make the Jewish leaders enraged. Peter says, very clearly, that Jesus is the cause of the creation of the Jewish people and the Jewish Messiah, and God elevated Him to sit at His right hand. When Jesus made similar claims, the people tried to stone Him (John 8:48–59). When Stephen describes His vision of Jesus at God’s right hand, a mob does stone him, to death (Acts 7:54–60).

When the disciples, terrified of a violent storm, awakened Jesus who was asleep in the boat, Jesus asked them, “Why are you so afraid? Have you still no faith?” (Mark 4:40). He didn’t say this because as His followers they will never face hardships. In fact, He promised they will (Matthew 10:16–23). But they know they will not face death until their work is done. For James, this time is coming soon (Acts 12:1–2). Still, they are willing to face physical harm and, eventually, death in the service of their Lord and Savior.

Verse 34. But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while.

The Sanhedrin, the Jewish ruling council, is usually described as containing three different classes, from two different sects. The chief priests and elders were generally Sadducees. The scribes were Sadducees or Pharisees.

Sadducees were already predisposed against the apostles, because followers of Christ teach that God raised Jesus from the dead. The Sadducees did not believe resurrection from the dead was possible: they held to the ancient equivalent of annihilationism. In their view, if and when God restores and blesses Israel, only those alive at the time will reap the rewards. Until then, Sadducees were happy to make the best life they could, accumulating influence and money in the present.

The Pharisees, however, believed in the resurrection from the dead. Although Pharisees were a minority in the Sanhedrin, one of the most respected scribes in Israel of any sect was the Pharisee Gamaliel. In fact, one commentary on the Talmud says, “When Rabban Gamaliel the elder died, the glory of the law ceased and purity and abstinence died.” When Paul gives his defense and wants to emphasize the depth of his Jewish knowledge, he mentions he studied under Gamaliel (Acts 22:3).

Thus it is that Gamaliel can afford to be a little calmer and more objective about the situation, despite Peter’s wild claims that Jesus is the Leader and Savior of the Jews and sits at God’s right hand (Acts 5:31). Even so, extra-biblical writings affirm that Gamaliel believed Christians were apostates and should perish. He’s not remotely friendly to Christians, but he is more measured in his approach.

Verse 35. And he said to them, “Men of Israel, take care what you are about to do with these men.

The Sanhedrin is questioning the apostles about why they are still teaching in Jesus’ name after the priests ordered them not to. Peter responds that although they, the Jewish leaders, killed Jesus, God raised Him from the dead. He is the leader and Messiah of the Jewish people and is sitting at God’s right hand. The Sanhedrin reacts in rage; they think such blasphemy deserves death (Acts 5:27–33).

The Pharisee scribe Gamaliel doesn’t necessarily disagree, but he suggests restraint. The priests have already shown an ability to be cautious: they arrested the apostles “but not by force” for fear of the people (Acts 5:26). Since the apostles started their ministry on the day of Pentecost (Acts 2), over five thousand people have responded to their message, repented, and been baptized (Acts 4:4; 5:14). Recently, the apostles have started healing, starting with a man born lame in the temple (Acts 3:1–8) and escalating to the sick and demon possessed from the towns around Jerusalem (Acts 5:12–16). Killing the apostles outright, no matter how blasphemous their words, would be a dangerous political move for those primarily interested in maintaining influence over the people.

Gamaliel goes on to give an argument that touches on God’s sovereignty and long-term will. He points out that these Jesus-followers are not the first men to gather a following. History proves that if men presume to speak for God of their own volition, God will take care of them. If God is with them, there’s nothing the council can do to stop them. He points out, “You might even be found opposing God!” (Acts 5:39). The Sanhedrin take his advice to heart…to some extent. They still beat the apostles, but let them go (Acts 5:40).

Verse 36. For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing.

Gamaliel, a most-respected scribe of the Pharisees, is trying to calm the Sanhedrin. Sadducees in the group are bent on killing Jesus’ apostles. The Sadducees were perturbed when the apostles taught that Jesus rose from the dead. Now, the apostles insist that Jesus is the Jewish Messiah, that God raised Him, and that He is sitting at God’s right hand (Acts 5:30–33). And, they say, it was the Sanhedrin who killed Him!

Gamaliel points out that this isn’t the first time some wayward Jew, “claiming to be somebody,” gathered a following and then disappeared from history. His mention of Theudas, however, is puzzling at first. The only Theudas remembered by history was active in AD 45. Even if Jesus was crucified later than AD 33, and even if the apostles were active in Jerusalem for years, this trial still occurs before that Theudas came on the scene. Gamaliel says Theudas precedes Judas the Galilean who “rose up in the day of the census”—which was the time Jesus was born (Luke 2:1–2; Acts 5:37). Logically, this must be a different Theudas than the one Josephus the historian mentions. “Theudas” is Greek for “God-given”; it’s very possible the name is pseudonymous.

The scribe’s point is that the Sanhedrin doesn’t have to risk political ruin. The fact that history has no memory of this other Theudas is somewhat the whole point Gamaliel is making. Like Theudas and Judas the Galilean, if God isn’t behind a movement, He will dissolve it eventually. This line of thinking isn’t perfectly consistent with God’s intentions for the leaders He places over His people, but it serves the apostles well enough. Instead of executing the Twelve, the Sanhedrin beats them and lets them go (Acts 5:40).

Verse 37. After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered.

When Peter and John preached that Jesus of Nazareth had risen from the dead and proved their authority by performing miracles through His power and authority, the priests were perturbed. Most of the priests were Sadducees, a Jewish sect that didn’t believe in the resurrection of the dead. They warned Peter and John to stop teaching about Jesus but had to let them go as they hadn’t technically broken any laws (Acts 4:1–22).

Shortly after, the priests find all the apostles preaching about Jesus in the temple courtyard. When they question the men, Peter insists that this Jesus, whom the priests and other members of the Sanhedrin had killed, is the Jewish Messiah and now sits at God’s right hand (Acts 5:30–32). What had been a matter of jealousy (Acts 5:17) is now a trial of blasphemy.

Gamaliel is a highly-respected Pharisee who does believe in the resurrection of the dead, but doesn’t like Jesus or His followers. He attempts to calm the apoplectic Sadducees. He mentions two previous troublemakers, Theudas (Acts 5:36) and Judas the Galilean, as examples. His main point is that if God doesn’t support a spiritual movement, God will defeat it. That’s not necessarily true in the simplest sense—God has sometimes allowed false teaching and evil to persist before bringing judgment, as can be seen by the many world religions prevalent today and even false teaching within Christianity—but as a general rule of thumb, it works. Movements that are not of God, especially within Christianity, tend to die out relatively quickly.

We don’t know anything about the Theudas mentioned by Gamaliel, but there is historical information about Judas the Galilean.

Gamaliel mentions that Judas gathered his following “in the days of the census.” The only census of note is that of Quirinius at the time of Jesus’ birth (Luke 2:1–3). Josephus mentions that Judas was from the territory on the eastern shore of the Sea of Galilee. While he may not have been from the district of Galilee, he was from the area around the Sea. Scholars also say that although he was killed and his people scattered, his followers regrouped. That remnant became the Zealots: fiercely anti-Roman and not opposed to violence. Although they are not especially active at the time Gamaliel speaks, in AD 66 Zealots will cause a rebellion that will result in the Roman army razing Jerusalem and burning the temple.

So, Gamaliel is correct, albeit in a way he didn’t intend. Theudas came to nothing. The followers of Judas the Galilean, however, will cause the destruction of Jerusalem and the temple (Hebrews 8:13). In a strangely parallel way, Jesus’ message negates the importance of both the city and the architectural center of Judaism. Stephen’s entire pre-martyrdom defense explains how God cannot be contained in the temple, and neither can His worship (Acts 7:44–50). Paul spreads Christianity throughout the Roman Empire, proving the worship of God isn’t confined to a geographic location. The followers of Judas the Galilean inadvertently prove the point of the message of the followers of Jesus. As Jesus told the Samaritan woman, God doesn’t need a building. “True worshipers will worship the Father in spirit and truth” (John 4:23).

Verse 38. So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail;

Gamaliel’s words put a spiritual sheen on a very human issue. The priests aren’t necessarily concerned about God’s honor. They hate the apostles using a philosophy they don’t believe—the resurrection from the dead—to support a person they hate—Jesus of Nazareth—to make them look guilty of murder—which they are. If this continues, the priests and other Sadducees could lose the support of the people. If that happens, they could lose the support of the Romans. They could lose everything.

As a Pharisee, Gamaliel presumably believes in the resurrection of the dead and doesn’t particularly like the Roman Empire. He directs the conversation away from hysteria and toward God. He recalls examples of other men who rose up, gathered supporters, and disappeared to no permanent ill effect (Acts 5:36–37). If Jesus of Nazareth was just a man, the same will happen to Him and His followers. If He is the Messiah as His followers claim, no action by the Sanhedrin will stop them.

Ironically, Jesus taught the same thing: “Every plant that my heavenly Father has not planted will be rooted up” (Matthew 15:13), although He was speaking of the Pharisees. In a very short time, the Sanhedrin will authorize persecution that will scatter the Jesus-followers from Jerusalem (Acts 8:1–3). The exiles will take the message of Jesus to the world. In AD 70, the remnants of one of Gamaliel’s examples—the Zealots—will trigger the destruction of Jerusalem and the burning of the temple. The Jews will scatter and not return en masse until 1948. Ironically, they will do so with the help of Christians.

Verse 39. but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice,

Gamaliel, a highly respected Pharisee, is explaining why the Sanhedrin shouldn’t kill Jesus’ twelve apostles. In the previous three verses, he points out what happens to religious/political movements that are not in God’s will: once the leaders are gone, the movements disappear. He’s not entirely accurate, but the most glaring error in his claim won’t manifest for another thirty years or more. In AD 70, the remnant left after the defeat of Judas the Galilean (Acts 5:37) will spark a reprisal from Rome that obliterates the temple. The main point he makes, coarse as it is, is that false spiritual movements will eventually fail by the hand of God.

In this verse, Gamaliel gives the positive corollary. It’s unclear how he means this and how it is taken. Most men in the room would never admit—yet—that Jesus could be on God’s side. But pretending it’s a possibility gives them an excuse to save face. They don’t have to demand the apostles’ execution and risk losing the people’s support. Instead, they can posture as if taking the high ground, letting God handle things (Acts 5:13). This is a slightly-more-polite version of their strategy with Jesus and Pilate (Matthew 27:15–23).

Gamaliel’s calmness and restraint are not universally shared. His student, Saul of Tarsus, will brutally persecute the Christians (Acts 8:1–3; 22:3). Before long, a mob of Jews from Cyrene, Alexandria, Cilicia, and Asia will debate with Stephen; they’ll stone him when they find his conviction that God’s worship cannot be confined to the temple blasphemous (Acts 6:8–7:60). We know Saul is at Stephen’s murder, guarding the mob’s cloaks (Acts 7:58). Since he is from Tarsus in Cilicia, he is possibly involved in the initial debates, as well. Saul goes on to persecute the early believers, chasing them out of Jerusalem (Acts 8:1–3) and beyond (Acts 9:1–2). Fortunately, Stephen is proved right; Jesus meets Saul not in the temple but on the road to Damascus, and Saul responds (Acts 9:1–22).

Proverbs says, “Many are the plans in the mind of a man, but it is the purpose of the LORD that will stand” (Proverbs 19:21). Gamaliel accurately applies this truism to the Sanhedrin’s situation. He’s only wrong about which side will be defeated by God.

Verse 40. and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go.

The Sanhedrin has several different reasons to hate that Jesus’ following continues despite His death. Jesus spent His entire ministry defying the Pharisees (Mark 2:18–22, 24–28; 3:1–6; 8:11–13; 12:13–17), the scribes (Mark 3:22–29; 7:1–23; 12:38–40), the priests (Mark 11:15–18, 27–33), and the Sadducees (Mark 12:18–27). He is recorded giving at least one long, scathing argument against the Pharisees and scribes (Matthew 23:1–36).

The Pharisees and followers of Herod Antipas have been trying to destroy Jesus since shortly after His ministry began in Galilee (Mark 3:6). Eventually, they reached solidarity with the priests, scribes, and elders—the formal members of the Sanhedrin (Mark 12:12). The Sanhedrin manipulated the Roman government (John 19:12–13) and a hapless crowd (Mark 15:9–15) to see Jesus crucified. They know, however, Jesus’ body is gone (Matthew 28:11–15).

After Jesus’ death, His followers stayed quiet. Suddenly, on the Day of Pentecost, they started speaking in different languages and preaching that Jesus is alive (Acts 2). The majority of the Sanhedrin were from the sect of the Sadducees and didn’t believe resurrection was possible. For them, the idea that someone they worked so hard to kill has come back to life is unthinkable.

When the priests heard Peter and John were teaching that Jesus had risen from the dead, they arrested them, but had no justification for anything beyond questioning. The two had just healed a man born lame and the Jewish rulers were, as always, afraid of a public backlash if they went too far (Acts 3:1–10; 4:1–22; 5:26). During that interaction, they ordered Peter and John to stop preaching in Jesus’ name. Now that all the apostles have disobeyed that order, the Sanhedrin can legally justify strong action.

Verse 41.Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name.

The Sanhedrin has beaten the apostles for teaching that Jesus rose from the dead, that He is the Messiah, and that He sits at God’s right hand (Acts 5:30–31, 40). This backlash from unbelievers is what Jesus promised, starting with His Sermon on the Mount: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you” (Matthew 5:11–12).

Later, Jesus will be even more specific, saying, “Beware of men, for they will deliver you over to courts and flog you in their synagogues” (Matthew 10:17).

It’s possible that a young man named Saul is present at this trial. Later, after he converts and changes his name to the Greek version, Paul, he will tell the Colossians, “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Colossians 1:24). This isn’t to say that anyone, even the apostles or Paul, needed to be beaten in order to be saved, or to save someone else. But the circumstances of their beatings served to spread the gospel farther. More directly, Stephen’s death (Acts 7:54–60) and Saul’s persecution of the church (Acts 8:1–3) scattered the Christians out of Jerusalem and into Judea and Samaria, as Jesus promised (Acts 1:8).

For the present, the apostles are just grateful. Throughout Jesus’ ministry, they responded with obliviousness (Mark 8:14–21), faithlessness (Mark 9:17–19), self-centeredness (Mark 9:33–37), and fear (Mark 14:50). With the Holy Spirit (Acts 2:1–4), they are free to boldly reach others with Jesus’ message of reconciliation to God. If the God-defying Sanhedrin beats them for their faith, they must be doing something right.

Verse 42. And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus.

The apostles have met their first line of resistance and proved triumphant. The Sanhedrin, the council responsible for upholding the Mosaic law among the Jews, arrested, questioned, and beat them. The apostles do not react in shame, fear, or hate. They are grateful they stood firm and “were counted worthy to suffer dishonor for the name” (Acts 5:41). This small blip of persecution will not slow them down.

In the Sermon on the Mount, Jesus told the people that children of God love their enemies and pray for them (Matthew 5:44–45). Paul says those who show genuine love do so by blessing their persecutors (Romans 12:14). He goes on to say to live at peace with others, as far as it is possible, and if they cause harm let God take care of it (Romans 12:17–19).

The apostles also exemplify Romans 12:20: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink.” The members of the Sanhedrin, perhaps more than anyone else in Jerusalem, are hungry for God and thirsty for the truth. “Teaching” is from the Greek root word didaskō, which means to provide instruction. “Preaching” is from the Greek root word euangelizō. It means to teach about Jesus and His offer of salvation. The apostles do both within earshot of the men who arrested and beat them. In response, “a great many of the priests became obedient to the faith” (Acts 6:7).

Christians today often over-think the persecutions they face—especially in the west, where full-blown persecution is rare—and fail to remember the love and prayer their enemies need. It is certainly within our rights to strive for churches, ministries, and individuals to enjoy freedoms enshrined in law. However, when we value those freedoms more than the lost hearts around us, we need to consider if we are really “worthy to suffer dishonor for the name” (Acts 5:41).

End of Chapter 5.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.