Acts 5.1-42

The purging of the church and the preservation of the servants (5.1-42)

‘Judgment must begin at the house of God’ (1Pe 4.17). When God killed two of His priests (Nadab and Abihu) for offering strange fire, He made it clear, ‘I will be sanctified in them that come nigh me’ (Lev 10.1-3). He confirmed the same principle by judging Achan at Jericho for stealing ‘a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight’ (Josh 7.21, 24, 25). Because of their greed and hypocrisy, Ananias and Sapphira felt the same hard edge of God’s righteousness.

The Holy Spirit had compelled many of the new Christians to give selflessly (4.34, 35). ‘But’, Ananias and Sapphira faked it (5.1-11). Prompted by Satan (not the Spirit), they conspired to sell their ‘possession’, keep ‘back part of the price’ and lay ‘a certain part … at the apostles’ feet’ (vv1, 2, 4, 9). They wanted to look good. They wanted others to think they had given all, when they had not. That was their sin. Of course, in lying to the apostles, they lied to, and tempted, the Holy Spirit of the Lord, Who indwelt the apostles (vv3, 4, 9; cf. Num 14.22; Ps 51.4).

Divinely enabled, Peter discerned their sin, exposed, and punished it (vv3–5, 8-10). Where they had laid down their gift – ‘at the apostles’ feet’ (v2) – they ‘fell down’ dead, being unceremoniously buried (vv5, 6, 8-10). Unsurprisingly, this caused ‘great fear’ within, and without, the church (vv5, 11).

While Jerusalem became awash with miracles, the new converts still felt attached to their Jewish roots, meeting ‘with one accord in Solomon’s porch’ (vv12-16). ‘And by the hands of the apostles were many signs and wonders wrought among the people … Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some [one] of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one‘ (v12, 15, 16). People, weakened by illness, were strengthened; others, distressed by demons, were liberated. These mighty miracles, which were a direct answer to the church’s prayer ‘that signs and wonders may be done by the name of thy holy child Jesus’ (4.30), validated the apostolic message and foreshadowed ‘the powers of the world to come [viz., the millennial kingdom]’ (Heb 2.3, 4; 6.5). They were a tangible bridge between the Lord’s own ministry and that of His apostles, and a fulfilment (in part) of His promise that ‘He that believeth on me, the works that I do shall he do also’ (Jn 14.12). As signs, they were designed to make Jews think (1Cor 1.22); being wonders, they amazed. Seeing God’s power at work, no unbeliever dared ‘join himself to them: but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women’ (vv13, 14).

Infuriated and frustrated by this undeniable demonstration of power, the high priest and his co-Sadducees ‘laid their hands on the apostles, and put them in the common prison. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life’ (vv17-20). The angel did what the apostles could not: put prison guards to sleep (cf. 1 Sa 26.12; Acts 12.6) and open locked doors (v19; cf. 1 Cor 16.9; Rev 3.7). The apostles did that which the angel could not: with holy courage, they re-entered ‘the temple early in the morning, and taught’ (v21). Refusing to compromise their message one iota, they preached a living, life-transmitting, life-transforming sermon about the living Christ.

The humour of the situation was not lost on Luke. While the apostles preached in the temple, ‘the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought’ (v21). Of course, ‘the officers came, and found them not in the prison’ (vv22, 23). Concerned ‘whereunto this would grow’, as soon as the priests heard that the apostles were ‘standing in the temple, and teaching the people’ they sent ‘the captain with the officers’ to re-apprehend them, ‘without violence: for they feared the people, lest they should have been stoned’ (vv24-26). At that moment, after thousands had believed the message and the gospel gained momentum, the people sided with the apostles (2.21; 4.4).

Incensed because his authority had been flouted, and unwilling to even verbalise the name ‘Jesus’, ‘the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us’ (vv27, 28; cf. 4.18). What a testimony to the effectiveness of the apostles’ preaching. They had literally filled Jerusalem with the gospel! The Sanhedrin, before whom they stood, had previously moved the crowds to cry, ‘His blood be on us, and on our children’ (Mt 27.25). While this foolish imprecation has been answered many times throughout history, the immediate concern of the council seems to have been that the apostles’ preaching could whip up a frenzied attack against them.

The apostles’ defence established basic principles for gospel preaching. First, it trumps legislative restrictions. As they said, ‘We ought to obey God rather than men’ (v29). Second, its preachers should connect with their audience (1 Cor 9.19-21). When the apostles referred to ‘the God of our fathers’ (v30), they were identifying themselves with the council. They were all Jews. Third, it foregrounds Jesus, His cross, resurrection, and exaltation (vv30, 31). God forever reversed Israel’s official verdict on Jesus of Nazareth by exalting Him ‘with his right hand to be a Prince and a Saviour’ (v31). Fourth, it exposes guilt. Quite dramatically, the apostles accused the Sanhedrin of personally slaying Jesus, hanging him on a tree, and exposing Him to the curse of God (v30; Dt 21.22, 23; Gal 3.13). Fifth and sixth, it demands repentance and offers forgiveness (v31). If Israel (who were God’s chosen nation) had to repent and Israel (who were culpable of murdering Messiah) could be forgiven, everyone has to repent and everyone can be forgiven. Seventh, it needs telling. While the apostles were eyewitnesses of Christ’s resurrection (v32; 1.22), every believer is expected to witness for the Son of God (Rom 10.14). Eight, the Holy Spirit energises it (v32; cf. 1 Thess 1.5). Nine, being a heavenly message, it is to be obeyed (v32). The apostles began by saying ‘We ought to obey God rather than men’ (v29); they finished by stating that God gives the Holy Spirit ‘to them that obey him’ (v32). Ten, it incites antagonism. The Sanhedrin ‘were cut to the heart, and took counsel to slay them’ (v33).

Gamaliel was the highly respected teacher of the Torah who instructed Saul of Tarsus (22.3). Unlike the Sadducean high priest, Gamaliel was a Pharisee (v34). As thoughts of murder sizzled through the Sanhedrin ranks, Gamaliel counselled a different approach. ‘Put the apostles forth a little space … Ye men of Israel, take heed to yourselves what ye intend to do as touching these men’ (vv34, 35). His argument was this. There are two main approaches to any threat. Attack it with vigour, or leave it alone. If the preaching of the apostles was not of God it would fizzle out (v38). Gamaliel gave two recent political examples of this. Theudas had risen up, ‘boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed’ (vv36, 37). If there was no truth to the apostles’ claims about Jesus of Nazareth, the scattering of His disciples would soon follow His death. On the other hand, Gamaliel concluded, if this new movement was of God ‘ye cannot overthrow it; lest haply ye be found even to fight against God’ (v39). They agreed, beat the apostles, and ‘commanded that they should not speak in the name of Jesus, and let them go’ (v40). Remarkably, God had just used Gamaliel’s timely intervention to save the lives of His apostles.

Their beating did not discourage them. Instead, the apostles rejoiced ‘that they were counted worthy to suffer shame for his name’ (v42; 1 Pet 4.13, 14). Neither did they stop preaching – ‘daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ’ (v42).