PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Ananias and Sapphira | Lying to the Holy Spirit | The Sharing of Goods | Ananias and Sapphira | The Fraud of Ananias and Sapphira |
| (4:32-5:11) | ||||
| 4:32-5:6 | ||||
| 5:1-11 | 5:1-11 | 5:1-6 | 5:1-6 | |
| 5:7-11 | 5:7-8 | 5:7-11 | ||
| 5:9-11 | ||||
| Many Signs and Wonders Performed | Continuing Power in the Church | Second Arrest of the Apostles | Miracles and Wonders | The General Situation |
| 5:12-16 | 5:12-16 | 5:12-21a | 5:12-16 | 5:12-16 |
| Persecution of the Apostles | Imprisoned Apostles Freed | The Apostles are Persecuted | The Apostles’ Arrest and Deliverance | |
| 5:17-26 | 5:17-21 | 5:17-21a | 5:17-18 | |
| 5:19-21a | ||||
| A Summons to Appear Before the Sanhedrin | ||||
| Apostles on Trial Again | 5:21b-26 | 5:21b-26 | 5:21b-26 | |
| 5:22-32 | ||||
| 5:27-32 | 5:27-32 | 5:27-28 | 5:27-33 | |
| Gamaliel’s Advice | Gamaliel | 5:29-32 | ||
| 5:33-42 | 5:33-42 | 5:33-39a | 5:33-39a | Gamaliel’s Intervention |
| 5:34-39a | ||||
| 5:39b-42 | 5:39b-42 | 5:39b-41 | ||
| 5:42 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-6
1But
a man named Ananias, with his wife Sapphira, sold a piece of property, 2and
kept back some of the price for himself, with his wife’s full knowledge,
and bringing a portion of it, he laid it at the apostles’ feet. 3But
Peter said, “Ananias, why had Satan filled your heart to lie to the Holy Spirit
and to keep back some of the price of the land? 4While it
remained unsold, did it not remain your own? And after it was sold, was
it not under your control? Why is it that you have conceived this deed in your
heart? You have not lied to men but to God.”
5And as he heard these words, Ananias fell down and breathed his
last; and great fear came over all who heard of it. 6The young men
got up and covered him up, and after carrying him out, they buried him.
5:1 “Ananias” The full Hebrew name
would have been Hananiah, which means “YHWH has graciously given” or “YHWH is
gracious” (BDB 337).
▣ Sapphira” This was Ananias’ wife.
The name in Aramaic means “beautiful.” They were both believers.
5:2 kept back” This same rare verb (nosphizomai) is used in the
Septuagint (LXX) of Joshua 7:1 to describe the sin of Achan. F. F. Bruce, in his
commentary on Acts (NIC) has made the comment that Ananias was to the early
church what Achan was to the Conquest. This sin had the potential of hurting the
entire church. This term is also used in Titus 2:10 of slaves stealing from
their masters.
▣ “bringing a portion of it, he laid it at
the apostles’ feet” This mimics what Barnabas did in 4:37. This couple
had the freedom to sell or not to sell their personal property (cf. v. 4). They
had the freedom to give some or all of it to the Lord’s work. They did not have
the right to give part, but claim they gave all. Their motives and duplicitous
actions revealed their heart (cf. v. 4c; Luke 21:14). God looks at the heart
(cf. I Sam. 16:7; I Kgs. 8:39; I Chr. 28:9; Pro. 21:2; Jer. 17:10; Luke 16:15;
Acts 1:24; Rom. 8:27).
5:3 “Satan. . .Holy Spirit” This shows
the presence of the two spiritual forces which are active in our world and in
our lives. In Eph. 2:2-3 (cf. James. 4) are listed the three enemies of
post-Genesis humanity:
1. the fallen world system
2. a personal tempter
3. our fallen nature
▣ “filled” This is the same word used
of the Spirit (cf. Eph. 5:18). Filling requires cooperation! We are filled with
something (see full note at 5:17)! Satan is involved, but we are responsible
(cf. Luke 22:3-6). I recommend the book Three Crucial Questions About
Spiritual Warfare, by Clinton E. Arnold. Surprisingly there is continuing
satanic influence in the lives of believers (cf. Eph. 6:10-19; I John 5:18-19).
See fuller notes at 2:4 and 3:10.
This phrase (i.e., filled your heart”) may be a Hebrew idiom (cf. Esther 7:5;
Eccl. 8:11; 9:3). Many scholars assume an Aramaic original to the early chapters
of Acts.
▣ “to lie to the Holy Spirit” They
lied to Peter and the church, but in reality they lied to the Spirit.
Theologically this is very similar to Jesus asking Paul on the road to Damascus,
“Why are you persecuting Me?” (cf. Acts 9:4). Paul was persecuting individual
believers, but Jesus took it personally, as does the Spirit here. This should be
a word of warning to modern believers.
5:4 This verse has two questions that
expect “yes” answers. This is a grammatical feature, not an interpretive issue.
▣ “You have not lied to men but to God”
It was not that they kept part of the money, but that they lied to make
themselves look spiritual. Notice that even a kind, generous act, which is done
with a bad motive, is a sin (cf. Rom. 14:23c). Notice that the Holy Spirit
mentioned in v. 3 here is called God.
5:5 “fell down and breathed his last”
In the ancient world one’s last breath was evidence that the spirit of the
person had left (cf. Jgds. 4:2; Ezek. 21:7 in the LXX). This rare term is found
in the NT only in Acts (cf. 5:4,10; 12:23). This is an example of temporal
judgment. This is similar to God’s judgment on Aaron’s sons in Leviticus 10. Sin
is serious to God. It cost a life (cf. II Kgs. 14:6; Ezek. 18:4,20).
▣ “a
great fear came over all”
This possibly was the purpose of this temporal judgment. This would be analogous
to the OT deaths of Nadab and Abihu of Leviticus 10 and Uzzah of II Samuel 6.
Based on I Cor. 11:30; James 5:20; and I John 5:16-17, it is possible to assume
that some sins by believers result in an early death. It is hard to keep the
balance between the holiness of God (transcendence) and Fatherhood of God
(immanence).
5:6 “they buried him” Jews of the
first century did not practice embalming (they still do not), probably because
of Gen. 3:19 (cf. Ps. 103:14; 104:29). A person had to be buried quickly,
usually within one day.
Because of the offense there was no memorial service or other Christian
burial rites.
SPECIAL TOPIC: BURIAL PRACTICES
NASB (UPDATED) TEXT: 5:7-11
7Now there elapsed an
interval of about three hours, and his wife came in, not knowing what had
happened. 8And Peter responded to her, “Tell me whether you sold the
land for such and such a price?” And she said, “Yes, that was the price.” 9Then
Peter said to her, “Why is it that you have agreed together to put the
Spirit of the Lord to the test? Behold, the feet of those who have buried your
husband are at the door, and they will carry you out as well.” 10And
immediately she fell at his feet and breathed her last, and the young men came
in and found her dead, and they carried her out and buried her beside her
husband. 11And great fear came over the whole church, and over all
who heard of these things.
5:7 “about three hours” This shows the
vividness of the account by an eyewitness. Luke’s writing is characterized by
this attention to details. It reflects both his writing style and research
methods (i.e., interviews with eyewitnesses).
5:8 The lie, the pretense continues!
5:9 “test” In a round about sense,
this was a test of the presence and power of the Holy Spirit, God the Father’s
personal presence on earth (see Special Topic at 1:2). There are temporal
consequences, as well as eternal consequences for challenging the Spirit! These
two did not realize that it was the Spirit they were lying to, but Peter did.
There are two Greek terms used to denote a test. This one connotes “to test
with a view toward destruction.” This possibly reflects Exod. 17:2 and Deut.
6:16, where these texts warn against tempting/testing YHWH (cf. Ps.
78:18,41,56).
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
5:10 The term used to describe “the
young men” (neōteroi) in v. 6 is different from the term neanikoi
in v. 10. It is uncertain whether this is just authorial variety or a different
group of young men in the church. Both Greek words come from the same root word
(neos).
5:11 “great fear. . .over all who heard of
these things” Luke uses the common word phobos several times in
this same general sense (cf. Luke 1:69; 3:37; Acts 19:17). For believers it is a
sense of reverence, respect, and awe, but for unbelievers it is a sense of
foreboding, fear, and terror (cf. Luke 12:4-5; Heb. 10:31).
▣
“church” This is the first time this term is used in Acts, although it is
in the Textus Receptus at 2:47. See Special Topic following.
SPECIAL TOPIC: CHURCH (EKKLESIA)
NASB (UPDATED) TEXT: 5:12-16
12At the hands of the apostles
many signs and wonders were taking place among the people; and they were all
with one accord in Solomon’s portico. 13But none of the rest dared to
associate with them; however, the people held them in high esteem. 14And
all the more believers in the Lord, multitudes of men and women, were constantly
added to their number, 15to such an extent that they even
carried the sick out into the streets and laid them on cots and pallets, so that
when Peter came by at least his shadow might fall on any one of them. 16Also
the people from the cities in the vicinity of Jerusalem were coming together,
bringing people who were sick or afflicted with unclean spirits, and they were
all being healed.
5:12-16 This is a brief summary, which
is so characteristic of the book of Acts (cf. 2:43-47 and 4:32-35).
5:12 “many signs and wonders” This is
an Imperfect passive (deponent) indicative. These two terms appear in Peter’s
quote from Joel 2 in Acts 2:19. Miracles were repeatedly performed (cf. 2:43;
4:30; 5:12; 6:8; 7:36; 14:3; 15:20). Remember that the miraculous is not
automatically a sign of deity (cf. Matt. 24:24; and II Thess. 2:9), but it was
and is a way to confirm the Christian message, which was so radically different
from the focus and emphasis of Judaism.
▣ “they were all in one accord” See
note at 1:14. It is important to Luke to emphasize this again and again. It was
an ideal that did not last long!
▣ “in
Solomon’s portico” This was an open colonnade within the Temple area
along the eastern wall of the Court of the Gentiles. Jesus often taught there
also (cf. John 10:23). This was the site of Peter and John’s first arrest.
5:13
NASB“none of the rest dared to associate with them”
NKJV, NRSV“none of the rest dared join them”
TEV“Nobody outside the group dared join them”
NJB“No one else dared to join them”
This is an unusual phrase. It seems to describe the negative side of “fear.”
There are several groups designated in this context (cf. vv. 12-16). For most,
the events were a draw to faith in Christ (cf. #5 and possibly #6 and #7) or a
confirmation of faith in Christ (i.e., #3).
1. the Apostles, v. 12
2. the people, vv. 12,13
3. the believers (i.e., in one accord in Solomon’s portico), v. 12
4. the rest (i.e., the Jewish leadership), v. 13
5. new believers, v. 14
6. the sick of Jerusalem, v. 15
7. the sick and possessed from the surrounding villages, v. 16
The present middle infinitive
“to associate” is literally “to glue.” Luke uses this term often, but in a wide
variety of senses. Here it refers to their not becoming part of the new group
(i.e., believers in Jesus as the promised Messiah).
5:14 “believers” This is a
present active participle, which implies an ongoing action. See Special
Topics at 2:40 and 3:16.
NASB, TEV,
NJB, NIV“in the Lord”
NKJV, NRSV“to the Lord”
This grammatical form (i.e., eight
case system) can be understood as
dative (“to”) or
locative
(“in”). I think it is a way to show that believers belong to the Lord. We are
His possession, and He is ours!
▣
“women” Luke especially highlights “women,” both in the Gospel and Acts
(i.e., 1:14; 8:12; 16:1,13; 17:4,12,34; 18:2; 21:5). Jesus brings a new sense of
dignity and worth to women and children.
▣
“were constantly added to their number“ Luke often used summary
statements of the growth of the church (cf. 2:47; 5:14; 6:7; 9:31; 12:24; 16:5;
19:20).
5:15 “when Peter came by at least his shadow”
Miracles at this stage were common as a way of confirming the gospel. Peter was
the obvious spokesman for the Apostles. This same type of confirming, healing
also occurred through Paul (cf. 19:12).
As interpreters we must remember that these miracle signs were given to
1. show the compassion of God
2. show the truth of the gospel
3. show who were the God-called leaders
These signs were given in a particular culture, for a specific purpose.
Because God did it there, it does not automatically mean that He will do the
same in every period of history in every culture. Not that God is not active in
every age nor less compassionate, but that the people of God must walk by faith
and not by sight! Miracles continue, but salvation of sinners must be the
greatest goal, not physical healing for those who will still die!
It seems to me that God has not changed. His character, power, compassion,
and desire for all to be saved remains the same, but looking at history
theologically, there are two major periods of intense, supernatural signs, both
from God and from Satan.
1. surrounding the time of the incarnation and development of the early
church
2. preceding the end-time events when believers will be under terrible
persecution
I would like to quote A. T. Robertson, Word Pictures in the New Testament,
vol. III, p. 62
“There was, of course, no virtue or power in Peter’s shadow. That was faith
with superstition, of course, just as similar cases in the Gospels occur (Matt.
9:20; Mark 6:56; John 9:5) and the use of Paul’s handkerchief (Acts 19:12). God
honours even superstitious faith if it is real faith in him. Few people are
wholly devoid of superstition.”
5:16 “they were all being healed” This
is an imperfect passive indicative, which asserts
each one was healed (the agent is unexpressed, but probably the Spirit) one at a
time, over and over and over, until none were left!
This is a summary type statement. Are we to take it literally (i.e., every
single one)? Jesus required faith or used the healing to (1) train the disciples
or (2) cause the crowds to listen.
It is shocking to me that not all those healed in the NT were simultaneously
“saved” (i.e., trust Christ and have eternal life). Physical healing is a poor
substitute for spiritual salvation. Miracles are only truly helpful if they
bring us to God. All humans live in a fallen world. Bad things happen. God often
chooses not to intervene, but this says nothing about His love and concern. Be
careful of demanding that God act miraculously every time in this current evil
age. He is sovereign and we do not know the full implications of any given
situation.
At this point I would like to add my commentary notes from II Tim. 4:20 about
Paul and physical healing (see
www.freebiblecommentary.org ) :
“There are so many questions we would like to ask the NT writers. One subject
all believers think about is physical healing. In Acts (cf. 19:12; 28:7-9) Paul
is able to heal, but here and in II Cor. 12:7-10 and Phil. 2:25-30, he seems
unable. Why are some healed and not all, and is there a time window connected to
healing which has closed?
I surely believe in a supernatural, compassionate Father who has and does
heal physically as well as spiritually, but why is this healing aspect seemingly
present and then noticeably absent? I do not think that it is connected to human
faith, for surely Paul had faith (cf. II Corinthians 12). I feel that healing
and believing miracles affirmed the truthfulness and validity of the gospel,
which it still does in areas of the world where it is first proclaimed. However,
I feel that God wants us to walk by faith and not by sight. Also, physical
illness is often allowed in believer’s lives (1) as temporal punishment for sin;
(2) as consequences of life in a fallen world; and (3) to help believers mature
spiritually. My problem is that I never know which one is involved! My prayer
for God’s will to be done in each case is not a lack of faith but a sincere
attempt to allow the gracious, compassionate God to work His will in each life.”
▣ “unclean spirits” See Special Topics
below.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
NASB (UPDATED) TEXT: 5:17-26
17But the high priest rose up,
along with all his associates (that is the sect of the Sadducees),
and they were filled with jealousy. 18They laid hands on the apostles
and put them in a public jail. 19But during the night an angel of the
Lord opened the gates of the prison, and taking them out he said, 20“Go,
stand and speak to the people in the temple the whole message of this Life.”
21Upon hearing this, they entered into the temple about daybreak
and
began to teach. Now when the high priest and his associates came, they
called the Council together, even all the Senate of the sons of Israel, and sent
orders to the prison house for them to be brought. 22But the
officers who came did not find them in the prison; and they returned and
reported back, 23saying, “We found the prison house locked quite
securely and the guards standing at the
doors; but when we had opened up, we found no one inside.” 24Now when
the captain of the temple guard and the chief priests heard these words,
they were greatly perplexed about them as to what would come of this. 25But
someone came and reported to them, “The men whom you put in prison are standing
in the temple and teaching the people!”
26Then the captain went along with the officers and proceeded
to bring them back without violence (for they were afraid of the people,
that they might be stoned).
5:17 “they were filled with jealousy”
The Greek word simply means “to boil.” Therefore, context must tell us it is
zealousness or jealousy. This shows the true motivation of the religious
leaders, jealousy! In Luke’s Gospel Jesus’ main enemies were the Pharisees, but
in Acts His followers’ main enemies were the Sadducees.
The verb “filled” is used in a
variety of ways by Luke to show what characterizes or describes a person or
personified entity.
1. John the Baptist, even before his birth, was filled with the Holy Spirit –
Luke 1:15
2. Elizabeth was filled with the Holy Spirit – Luke 1:41
3. Zacharias was filled with the Holy Spirit –Luke 1:61
4. all in the Synagogue who heard Jesus speak were filled with rage – Luke
4:28
5. those in the house where the paralytic was lowered through the roof were
filled with fear – Luke 5:26
6. Pharisees and Scribes traveling with Jesus on a Sabbath were filled with
rage – Luke 6:11
7. those in the upper room on Pentecost were filled with the Holy Spirit –
Acts 2:4
8. those who heard Peter speak in the temple were filled with amazement –
Acts 3:10
9. Peter speaking before the Sanhedrin was filled with the Holy Spirit – Acts
4:8
10. all in the upper room were filled with the Holy Spirit – Acts 4:31
11. Satan filled Ananias’ and Sapphira’s hearts – Acts 5:3
12. Peter and John spoke to the Sanhedrin again and they were filled with
jealousy – Acts 5:17
13. Jerusalem filled with the gospel – Acts 5:28
14. the seven full of the Spirit and wisdom – Acts 6:3
15. Stephen full of faith and the Holy Spirit – Acts 6:5,8; 7:55
16. Ananias lays hands on Saul/Paul and he is filled with the Holy Spirit –
Acts 9:17
17. Paul preaches filled with the Spirit – Acts 13:9
18. Jews in the crowd who Paul preached to were filled with jealousy – Acts
13:45
19. the disciples were continually filled with joy and the Holy Spirit – Acts
13:52
20. Ephesus was filled with confusion – Acts 19:29
In the presence of the gospel what are you “filled” with?
5:18 These first chapters in Acts show
the problems faced by the early church. The problems differ from age to age,
culture to culture, but God is for us, with us, and empowers us to overcome.
Nothing—prison, attempted humiliation, threats, etc.—can rob believers of the
presence and peace of Christ (cf. Rom. 8:31-39).
5:19 “an angel of the Lord” This
phrase is used two ways in the OT.
1. an angel (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Jdgs. 5:23;
I Sam. 24:16; I Chr. 21:15ff; Zech. 1:28)
2. as a way of referring to YHWH (cf. Gen. 16:7-13; 22:11-15; 31:11,13;
48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-23; Zech. 3:1-2)
Luke uses the phrase often (cf. Luke 1:11,13; 2:9; Acts 5:19; 7:30; 8:26;
12:7,11,23; 10:3; 27:23), but in the sense of #1 above. The NT does not use
sense #2, except in Acts 8:26 and 29, where, “an angel of the Lord” is
paralleled to the Holy Spirit.
▣ “opened the gates of the prison”
This is similar to Paul and Silas’ experience at Philippi (cf. Acts 16:26). In
many ways the life of Peter is paralleled in Paul. This may have been Luke’s
literary intentionality.
5:20 “Go, stand and speak” These
function as three imperatives.
1. Go, present middle
(deponent) imperative
2. Stand, aorist passive participle
used as an imperative (Friberg’s, Analytical Greek New
Testament, p. 379)
3. Speak, present active imperative
The angel had an evangelistic mission for the early church (and for today’s
church).
▣
“speak to the people” This was the major thrust of the Apostles’
ministry. Boldness (see Special Topic at 4:29), not fear, characterizes their
new spirit-filled lives.
NASB“the whole message of the
Life”
NKJV“all the words of this life”
NRSV“the whole message about this life”
TEV“all about this new life”
NJB“all about this new Life”
This phrase is speaking about the new life (zōe, eternal life) found
only in the gospel of Jesus Christ. They had been freed both spiritually
(salvation) and physically (out of prison). Now they were to tell all to all
(cf. Matt. 28:18-20; Luke 24:47; Acts 1:8)!
5:21 Notice that being supernaturally
freed did not imply that they would not be imprisoned again. Even God’s
provision does not mean that all difficulties will be solved or removed in
ministry (cf. Matt. 5:10-12; Rom. 8:17; I Pet. 4:12-16)
▣ “the
Council. . .the Senate of the sons of Israel” See Special Topic:
Sanhedrin at 4:5. To whom does “the Senate” refer? Curtis Vaughan, in
Acts, pp. 39-40, says it was the elders of Jerusalem who were not members
of the Sanhedrin at that present time (cf. M. R. Vincent, Word Studies,
Vol. 1, p. 234), but the NASB and NIV translations assume that Council and
Senate are synonymous.
5:23 “locked” This is a
perfect passive participle. The idea was that the prison doors were
secure and the guards set (perfect active participle), but the prisoners
were gone.
5:24 “they were greatly perplexed”
Luke uses this term several times. It is an intensified form of aporeō
(cf. Luke 24:4; Acts 25:20) with dia (cf. Luke 9:7; Acts 2:12; 5:24;
10:17). Its basic meaning is doubt, uncertainty, or perplexity.
▣ “as to what would come of this” The
grammatical form of the phrase is an incomplete
Fourth class conditional sentence (an plus
aorist middle [deponent] optative). The
optative mood expresses perplexity (cf. Luke 1:61-62; 3:15; 8:9; 15:26;
22:23; Acts 5:24; 8:31; 10:17; 21:33, see James Allen Hewett, New Testament
Greek, p. 195).
5:26 “they were afraid of the people, that
they might be stoned” This showed the popularity of the early church (cf.
v. 13; 2:47; 4:21) and the source of the continuing jealousy of the Jewish
leaders.
NASB (UPDATED) TEXT: 5:27-32
27When they had brought them,
they stood them before the Council. The high priest questioned them, 28saying,
“We gave you strict orders not to continue teaching in this name, and yet, you
have filled Jerusalem with your teaching and intend to bring this man’s blood
upon us.” 29But Peter and the apostles answered, “We must
obey God rather than men.
30The God of our fathers raised up Jesus, whom you had put to death
by hanging Him on a cross.
31He is the one whom God exalted to His right hand as Prince and a
Savior, to grant repentance to Israel, and forgiveness of sins. 32And
we are witnesses of these things; and so is the Holy Spirit, whom God has
given to those who obey Him.”
5:28
NASB, NRSV,
TEV“strict orders”
NKJV“strictly command”
NJB“strong warning”
The NKJV has “Did we not strictly
command you not to teach in this name,” which is a Greek manuscript variant
found in the Greek texts אi2, D,
and E, but not in MSS P74, א*,
A, or B. The UBS4 puts the NKJV option in the text, but “not” in
brackets. This question expects a “yes” answer. The Apostles were warned!
The construction is a Semitic idiom (cf. Luke 22:15) similar to the
cognate accusative in Koine Greek, where the
verb (parangellō) and the
direct object (parangelia) are from the same root. This
construction intensifies the basic meaning of the terms. It is interesting that
this term in the Koine papyri found in Egypt meant an official summons to court
or an order from a court (cf. Moulton and Milligan, Vocabulary of the Greek
New Testament, p. 481).
▣
“this man’s” This expression shows the contempt of the Jewish leaders.
They never mention Jesus’ name. The Talmud even calls Him “so and so” (cf. M. R.
Vincent, Word Studies, vol. 1, p. 234).
▣
“blood upon us” Peter and John were continuing to assert that these
Jewish leaders engineered Jesus’ death (cf. v. 30; 2:33; 3:14-15; 4:10). This
was also Stephen’s accusation in 7:52.
5:29 “must” This word dei means
moral necessity. This shows the Apostles’ obligation to preach the truth,
regardless of the consequences (cf. 4:19). See full note at 1:16.
5:30 “The God of our fathers” These
early Christians believed they were the true spiritual heirs and descendants of
the OT people of God (cf. 3:13; Rom. 2:28-29; Gal. 6:16; I Pet. 3:5,9; Rev.
1:6).
▣
“raised up Jesus” The NT affirms that the Father raised Jesus (cf. Acts
2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9) to
confirm the truth of Jesus’ life and teachings. This is a major aspect of the
Kerygma (cf. I Corinthians 15).
It should also be noted that the NT affirms that the Son and the Spirit were
also involved in this great affirmation event.
1. the Son – John 2:19-22; 10:17-18
2. the Spirit – Rom. 8:11
▣
“whom you had put to death by hanging Him on a cross” This relates back
to the curse of Deut. 21:23. These religious leaders wanted Jesus, a Messianic
pretender, to bear the curse of YHWH. Jesus bore the curse of the OT law (i.e.,
the soul that sins will surely die [cf. Ezek. 18:4,20] and all humans have
sinned, cf. Rom. 3:9-18, 23) for us (cf. Gal. 3:13; Col. 1:14). Jesus was the
innocent lamb of God who gave Himself for the estranged world (cf. John 1:29; II
Cor. 5:21).
5:31 “God exalted to His right hand”
The term “exalted” is translated in John 3:14 as “lifted up” and in Phil. 2:9 as
“highly exalted.” The cross was Christ’s means of exaltation and triumph (cf.
Col. 1:15; II Cor. 2:14).
The anthropomorphic phrase “right hand” was a metaphor for the place of power
and authority (cf. Matt. 26:64). God is an eternal Spirit. He does not have a
physical body. See Special Topic at 2:33.
▣
“Prince” This verse clearly and specifically asserts the Messiahship of
Jesus. This same term was used of Jesus in 3:15, where it could be translated
“Author” (NRSV). It can mean “chief,” “pioneer,” or “prince.” It was also used
of the founder of a school or family (cf. Heb. 2:10; 12:2). See Special Topic at
3:15.
▣
“Savior” This term was used in the first century Greco-Roman world of
Caesar. He claimed to be the savior of culture and peace. Another term which the
Caesars claimed for themselves, but Christians used uniquely for Jesus, was Lord
(kurios).
This term “Savior” was used in the OT as a term for YHWH (cf. II Sam. 22:3;
Ps. 106:21; Isa. 43:4,11; 45:15,21; 49:26; 60:16; 63:8). NT writers often assert
the deity of Jesus by attributing to Him OT titles of YHWH. Notice how Paul in
his letter to Titus does this.
1. 1:3, “God our Savior”
2. 1:4, “Christ Jesus our Savior”
3. 2:10, “God our Savior”
4. 2:13, “our great God and Savior, Christ Jesus”
5. 3:4, “God our Savior”
6. 3:6, “Jesus Christ our Savior”
▣ “to
grant repentance to Israel, and forgiveness of sins” This shows the
purpose of Jesus’ death (cf. Luke 24:47 and Acts 2:38). It is unusual for NT
authors to refer to repentance as a gift from God (cf. Acts 11:18 [to Gentiles];
II Tim. 2:25; and possibly also Rom. 2:4). Usually it is one of the requirements
of the New Covenant for the human recipient of the gospel (cf. Mark 1:15 and
Acts 3:16,19; 20:21). I think it is a literary way to show that God wants all
humans made in His image to be saved. It is not an issue related to God’s
sovereignty.
Often those who focus solely on God’s part in the New Covenant use this verse
to prove that salvation is all of God and does not involve any participation on
the part of mankind. However, this is a good example of proof-texting a passage
to fit one’s preconceived system of theology. The Bible clearly asserts the
priority and necessity of God’s initiation, but also reveals that the concept of
“covenant” best describes His chosen model of how to relate to needy humanity.
Freedom is a gift which God gave in creation. God does not violate this
gift/responsibility (cf. Rom. 2:4; II Cor. 7:10). He does draw us, woo us, work
with us, and provide a way of redemption (cf. John 6:44,65). But fallen humans
must respond and continue to respond in repentance, faith, obedience, and
perseverance.
Here is an interesting quote from Frank Stagg, New Testament Theology,
p. 119:
“Men cannot achieve but only receive repentance, yet they must receive it. By
faith a man receives Christ into his innermost person; and Christ, as a
transforming presence reverses the course of that life from self-trust to trust
in God, from self-assertion to self-denial. This conversion is the reversal of
the Fall, in which man sought to find the whole meaning of his existence within
himself.”
5:32 Several times in Acts Peter
referred to the fact that the Apostles and disciples are witnesses of Jesus’
life and death and resurrection. In this context he adds, “the Holy Spirit” as
witness. This may be a way of affirming the two necessary OT witnesses to
confirm a matter (cf. Num. 35:30; Deut. 17:6).
Luke/Acts speak of the gift of the Spirit
1. at baptism – 2:38
2. at obedience to the gospel – 5:32
3. cannot be bought – 8:19-20
4. to the Gentiles – 10:45; 11:17
5. from the Father – Luke 11:13 (cf. James 1:17)
▣
“those who obey Him” Obedience is a lifestyle choice! We must obey by
believing the gospel. We must continue in obedience to enjoy its fruits (cf.
Matt. 7:24-27; Luke 6:46-48). The rare term “obey” (peithomai plus
archē, cf. 27:21; Titus 3:1), used in vv. 29 and 32, was a combination of
the terms “ruler” (archē) and obey.
NASB (UPDATED) TEXT: 5:33-39
33But when they heard this,
they were cut to the quick and intended to kill them. 34But a
Pharisee named Gamaliel, a teacher of the Law, respected by all the people,
stood up in the Council and gave orders to put the men outside for a short time.
35And he said to them, “Men of Israel, take care what you propose to do
with these men. 36For some time ago Theudas rose up, claiming to be
somebody, and a group of about four hundred men joined up with him. But he was
killed, and all who followed him were dispersed and came to nothing. 37After
this man, Judas of Galilee rose up in the days of the census and drew away
some people after him; he too perished, and all those who followed him were
scattered. 38So in the present case, I say to you, stay away from
these men and let them alone, for if this plan or action is of men, it will be
overthrown; 39but if it is of God, you will not be able to overthrow
them; or else you may even be found fighting against God.”
5:33
NASB“they were cut to the quick”
NKJV“they were furious”
NRSV“they were enraged”
TEV“they were so furious”
NJB“this so infuriated them”
This term literally means “cut with a
saw” or “gnash with the teeth.” This very same term in the same form is also
used in 7:54, where the added phrase, “cut to the heart,” shows the full
metaphorical sense (see also Luke 2:35). This strong term (i.e., diaprō)
is similar in meaning to 2:37a.
▣
“intended to kill them” This is an
imperfect middle (deponent) indicative, implying that (1) they began at
this point to try to kill them or (2) this was a recurrent plan and desire. From
our knowledge of the early church’s growth from Acts, #1 fits best. Notice it is
the Sadducees who expressed this anger and murderous intent. It is just possible
that the Pharisees (i.e., Gamaliel) saw the early church as a useful thorn to
poke at the Sadducean rejection of resurrection in general. Pharisees would not
want to affirm the resurrection of Jesus, but would affirm the concept of a
resurrection followed by a future life with God.
It is surprising to modern Bible readers that religious leaders could plan
murder. Remember these were Sadducees committed to the writings of Moses, which
commanded that a blasphemer must be stoned to death. These leaders thought they
were acting on God’s behalf and in conformity to His word (cf. Lev. 24:10-16).
5:34 “Pharisees” See Special Topic
following.
5:36-37 “Theudas. . .Judas of Galilee”
Josephus mentions these same two names (cf. Antiq. 20.5.1). However, he
listed them in the reverse order. Further historical information shows that
there were two persons by this name who were Jewish zealots against Rome.
Therefore, both the NT and Josephus could be accurate. The one mentioned by
Gamaliel rebelled in a.d. 6,
whereas the one mentioned by Josephus rebelled in
a.d. 44.
5:37 “in the days of the census”
Josephus (cf. Antiq.18.1.1;
Wars 2.8.1) tells us that Augustus ordered a tax to be levied on the
Jews, soon after Archelaus was dethroned and Quirinius was made legate of Syria
(i.e., about a.d. 6-7). These
census for taxation purposes occurred every fourteen years, but took years to
complete.
▣
“Judas of Galilee” He is mentioned several times by Josephus (cf.
Antiq. 18.1.1-6; 20.5.2 and also in Wars 2.8.1; 2.17.8-9). His revolt
occurred in about a.d. 6 or 7. He
was the founder of the zealot movement. The zealots (Josephus calls them “the
fourth philosophy) and the Sicarii (i.e., assassins) are possibly the same
political movement.
5:38 “stay away from these men and let them
alone” What surprising advice! This phrase has two
aorist active imperatives.
1. aphistēmi, separate, put away
2. aphiēmi, send away, dismiss
▣ “if”
This is a third class conditional sentence, which means
potential action.
5:39 “if” This is a
first class conditional sentence, which usually denotes an affirmation of
truth, but here it cannot be true. This shows the literary use of this
grammatical form.
▣ “or
else you may even be found fighting against God” It must be remembered
that these religious leaders think they are acting on God’s behalf. The very
fact that Gamaliel speaks the possibility of their being sincerely wrong is a
shocking statement (cf. 11:17).
NASB (UPDATED) TEXT: 5:40-42
40They
took his advice; and after calling the apostles in, they flogged them and
ordered them not to speak in the name of Jesus, and then released them.
41So they went on their way from the presence of the Council, rejoicing
that they had been considered worthy to suffer shame for His name.
42And every day, in the temple and from house to house, they kept right on
teaching and preaching Jesus as the Christ.
5:40 “They took his advice” This
phrase is included in v. 39 in some translations (cf. NRSV) and in v. 40 in
others (cf. NASB, NKJV). The TEV and NJB keep it in v. 39, but start a new
paragraph.
▣
“flogged” This was not the same as the Roman flogging (mastix, cf.
Acts 22:24-25), which Jesus endured. This referred to the Jewish beating with
rods (cf. Deut. 25:3; i.e., derō, Luke 12:47-48; 20:10-11; 22:63). It was
very painful, but not life-threatening.
The interpretive problem is that these two Greek terms are often used
interchangeably. The Septuagint of Deut. 25:3 has mastix, but it refers
to a Jewish punishment. Luke regularly uses derō for this Jewish
synagogue beating (literally “skinning an animal”).
▣ “and
ordered them not to speak in the name of Jesus” This same Council had
done this earlier (cf. 4:17,21). This time they beat them and repeated the
warning.
5:41 Jesus had predicted this type of
treatment (cf. Matt. 10:16-23; Mark 13:9-13; Luke 12:1-12; 21:10-19; John
15:18-27; 16:2-4).
▣
“rejoicing that they had been considered worthy to suffer shame for His name”
This seems surprising to us today because we live in a society where physical
persecution is so rare, but this has not been the case for the vast majority of
believers through the centuries.
Jesus plainly said that His followers would suffer. Please read Matt.
5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4;; 8:17; II Cor.
4:16-18; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4. Also notice how in
I Peter Jesus’ suffering (cf. 1:11; 2:21,23; 3:18; 4:1,13; 5:1) is to be
emulated by His followers (cf. 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10).
5:42 “every day, in the temple” These
early witnesses of Jesus refused to be silenced, even in the very heart of
Judaism, the temple in Jerusalem.
▣
“from house to house” The early church had their meetings in private
homes spread throughout the city (cf. 2:46). There were no church buildings
until several hundred years later.
NASB, NKJV“the Christ”
NRSV, TEV,
REB“the Messiah”
In this Jewish setting the title “Messiah” (see Special Topic at 2:31) is
more appropriate (cf. 2:31; 3:18; 5:42; 8:5; 9:22), as Peter used in Matt.
16:16. When Paul preached to Jews he also used this as a reference to the
promised, anointed One (cf. 17:3; 18:5,28).
DISCUSSION QUESTIONS FOR ACTS 3-5
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
These discussion questions are provided to help you think through the major
issues of this section of the book. They are meant to be thought-provoking, not
definitive.
1. Why did the Apostles stay within Judaism so long?
2. List the titles of Jesus and their meanings which are used in chapter 3.
3. What are the two minimal requirements in salvation?
4. Why is Moses quoted so often in the New Testament?
5. What is the significance of the Abrahamic covenant to the NT church?
6. Why were Peter and John arrested?
7. Outline Peter’s third sermon.
8. What is significant about the prayer of 4:24-31?
9. To be truly New Testament must one be communistic? (cf. 4:32)
10. List the reasons why Luke included the account of Ananias and Sapphira.
11. Did Ananias realize that he was filled with Satan? Did he realize that he
had lied to God?
12. Why was God seemingly so harsh?
13. What about miracles (especially healings) in our day?
14. Why were the Sadducees so mad?
15. Why did the angel release the Apostles from prison?
16. Outline Peter’s fourth sermon. List the common elements between his other
recorded sermons in Acts.
17. Who was Gamaliel?
18. Why should Christians rejoice in suffering?
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