Acts 5:17–41

Next to the Pharisees, the Sadducees were the most prominent sect of the Jews. The Pharisees made converts, but the Sadducees were much more exclusive, and so remained fewer in number. They did not believe in the resurrection, nor in angels, nor in spirits: they held that the soul perished with the body.

The Pharisees were the greatest enemies of the Lord while He was on earth — the falsely righteous ones, as opposed to the truly Righteous One. In the same way, after His death, Satan raised up the Sadducees, who were enemies to the doctrine of the resurrection.

The word hairesis comes from "to choose." The same Greek word is also translated "sect," and it describes the sects among the Jews, such as the Sadducees and the Pharisees. Heresies and sects developed early in the church. They were the result of the working of the will of man in some form. The root of the Greek word being "to choose" shows that a heresy is something peculiar.

But sadly, the power of God was displayed through the despised disciples of Jesus. It worked outside the well-worn track where the self-importance of the high priest and those with him found its path. What they rejected made progress, and the miracles drew attention to the apostles. All this stirs up the opposition and jealousy of the rulers, and they put the apostles in prison. In this world good always works in the presence of the power of evil.

The more that grace and truth worked, the more they hated; and they laid their hands again on the apostles and put them in the common prison.

The apostles were openly defying the command of the Sanhedrin. By the miracles worked and the healing given, they were plainly winning the people over more than ever. So the high priest and all who were with him, which was the sect of the Sadducees, arrested the Twelve and put them all in prison. Earlier the priests and the captain of the temple — the temple guard — arrested Peter and John in Solomon's porch (4:1). They had authority inside its area, and so they interfered. But now it was the Sanhedrin — at least its Sadducean members, with the high priest at their head — which had power over religious matters.

Man never knows himself apart from Christ, any more than he thinks or feels rightly about God. The revealed truth detects him and lays him bare in his departure from God. This is all the more unbearable when he has a religious position to keep up. Their boasted liberty of conscience is only for the different forms of error. The truth of God is always unwelcome, and they treat those who preach it as mere troublemakers to punish without hesitation.

God had worked in this striking way for blessing. Now, in verse 17, we see the next counter-stroke of Satan. The priests and Sadducees, filled with indignation, arrest them again. God meets this by sending an angel to open the prison doors and set them free.

Angelic care has in no way disappeared for His servants. Neither has the presence and energy of the Spirit within the assembly. There is simply no such display of power as of old. It is our fleshly activity, and our lack of spirituality, which hinder. We grieve the Spirit by our self-confidence and worldly wisdom, and we fail to see the wonderful ways in which God delivers.

But all this stirred up the envy and indignation of the chief priests. Divine power and authority had clearly passed out of their hands. They were unwilling for it to be found anywhere else. They could not stop God from showing His power. But they could seize the people who used it, at least when God allowed it. So they do, and they throw the apostles into the common prison.

During the ministry of the Lord Jesus here below the Pharisees had been His chief adversaries… Now after He rose from the dead, those who said there is no resurrection, no angel and no spirit were naturally the most embittered. That was so despite their usual self-satisfaction and their wish to appear the mildest of the people.

Revealed truth detects him and lays him bare in his departure from God. This is all the more unbearable when he has a religious position to maintain. That is why the Sadducean high priest and his party were so furious at this time. Their boasted liberty of conscience is only for the different forms of error. The truth of God is always unwelcome. Those who preach it are just troublemakers to be punished without hesitation.

They had to strike a blow that was both bold and effective. Everyone must see that the authorities were not afraid to touch men whom the people now praised more than ever. … On the earlier occasion the priests and the captain of the temple — that is, the temple guard — arrested Peter and John, who were in Solomon's porch. They had authority inside the temple area, and so they stepped in. But this time the Sanhedrin acted — at least its Sadducean members, with the high priest at their head. That council held power over religious matters concerning members of the nation.

This miraculous testimony to the power of God had a double effect. People came from far and near to benefit from it. Satan began to tremble for his kingdom, and his servants were "filled with jealousy" (older translations: "filled with indignation"). … Bitter opposition rises, and he and the rest of the apostles are thrown into the common prison. But the Lord would not have His work stopped by Satan's servants.

Acts 5:12-28 teaches us one lesson. No hatred or force of men could stand in the way of the gospel of God while His servants walked in the truth and in the fear of God. In these last times the testimony to the grace of God and the glory of the risen Christ is weak. The cause is not the enemy outside, but failure inside. We do well to admit this, for only in confessing the truth is there any measure of recovery.

A power different from that of the Holy Spirit in the assembly now displays itself. God's providence watches over His work and acts through the ministry of angels. It frustrates all the plans of the unbelieving leaders of Israel. The priests shut up the apostles in prison. An angel of the Lord opens the prison doors, and sends the apostles to pursue their usual work in the temple.

Darkness now settled on the city. But the eye of the Lord was on that public prison, and on His servants shut up in it. Before morning came an angel had opened the doors and had brought them out... All seemed secure outside the prison. The keepers were there, and the doors were shut. None of the guard had seen them opened, and none of them had the slightest suspicion that they were guarding an empty jail! Angelic power could open those doors, and did, without waking the keepers. When God pleases He can cause a deep sleep to fall on men. It may well have been so here.

Here there could be no mistake about the matter. This was no question of men escaping by strength and skill or by any earthly means. It was an angel opening the doors of the prison by night, leading them out, and commanding them to speak in the temple to the people all the words of this Life. The source of the deliverance was as plain as the commission to speak.

The Lord sends His angel, who opens the prison doors and brings them out, saying, "Go and stand in the temple and speak to the people all the words of this Life." The effect of that is increasing boldness, for now it was all very simple. Before this, the apostles had acted on their confidence in the Lord's will. Now they had the positive word of the Lord. It was not just an instinctive sense of what He wished, but a certain, positive word... The very place was given.

So, as in a day of wonders, He stepped in by an angel. He did in an extraordinary way what He could have done by more ordinary means, if that had pleased Him... The words of this Life must be spoken at His command so that souls might hear and live.

Consider how God delivered imprisoned witnesses. Once the doors opened the same night (Acts 5:19). Another time they did not open until the night before the promised execution (Acts 12). And in one case He used no angels at all, but an earthquake (Acts 16). Truly, "The wind blows where it wishes" (John 3:8).

Angelic care has in no way disappeared for His servants, though there is no such display of power as of old... It is our fleshly activity and our lack of spirituality that hinder... If the Lord opened our eyes, we would see something. Enemies may surround us and seem countless and overwhelming. Yet those who are with us are more than those who are with them — if we are truly with and for Christ.

The apostles were in prison. The doors were locked. The keepers outside were on guard. Yet angelic help brought out the whole company, the Twelve. Not one of the warders knew or suspected it, and in the morning they were found guarding an empty jail! ... Bolts and bars, soldiers and warders were alike powerless to hold those whom the Lord would set free.

The Lord sends His angel, who opens the prison doors and brings them out, saying, "Go and stand in the temple and speak to the people all the words of this Life." That makes them bolder, because now everything was very simple. Before this, the apostles had acted on their confidence in the Lord's will. Now they had the positive word of the Lord. It was not just an instinctive sense of what He wished. It was a certain, definite word. ... The very place was given.

A new life for man has been revealed in Jesus. Now, on the foundation of His death and resurrection, God is giving it to all who believe in His name. "This life" — eternal life — carries with it a full discharge, the forgiveness of all trespasses (Col. 2:13). They were to declare "all the words of this life" and hold nothing back. For those who welcomed this gracious testimony into their hearts, heaven began here below.

Do we know the words of this life? Then we too have a lovely commission, which takes in the whole circle of truth as our testimony. "All the words of this life." It means all about Christ, all about redemption through Him, all about forgiveness of sins, all about sanctification, and the presence of the Holy Spirit — all the things that belong to Christ.

The people still need "the words of this life," and they need all the words of it. Only the complete Gospel about the risen Saviour can turn men to repentance and to the knowledge of the truth. Who can tell "the words of this life" to them? Only those who know it. And they must be careful to speak it just as they find it. ... We must not change it, for men have not changed since then. Sin and death and Satan's power are just the same, and God is the same. No other name than the name of Jesus has been found by which men can be saved.

Education, equality, social improvement and temperance reform all have many supporters today. They all fail to meet the case. Man is a sinner away from God, sunk under sin and the power of Satan. Only the gospel of Christ meets his condition. It makes him alive out of death and gives him a new nature, a new life, a new power and a new object. To try to patch up, improve, mend or reform the old nature is a hopeless task, and one God forbids. ... A dead man needs life.

Angelic care has in no way disappeared for His servants, though there is no such display of power as of old. The same is true of the presence and energy of the Spirit within the church. What hinders is our activity in our own strength and our lack of spirituality.

In the temple there was nothing to stop them teaching the word of God, the Old Testament scriptures; and as yet no others were written. So the apostles used their freedom to teach, as their Master had done before... There they were, teaching at daybreak. They were obedient, and their hearts were in the work.

The effect of that is growing boldness, for now it was made very simple. Until then the apostles had acted on their confidence in the Lord's will. Now they had His definite word. It was no longer just an inner sense of what He wanted. It was a sure, definite word. The Lord sent His angel and said, "Go and speak in the temple." He even named the place.

The apostles, thus miraculously brought out of prison, acted forthwith on the message to the confusion of the enemy.

God's intervention here is amazing. The angel of the Lord opened the prison doors. He told them to go back to the temple and speak "to the people all the words of this life." What calm courage and power they would show in doing it! Early in the morning they are teaching there.

It was the highest court of the Jews, acting "in all cases, and over all persons, religious and civil." Its decisions bound Jews everywhere. Herod cut back its powers, and later the Romans did too, since they would not let the Jews put anyone to death by law.

So the Sanhedrin met in due form, and with all the confidence of the highest religious authority. But the prisoners were no longer in custody — and, the most surprising news of all, no one had used force, from inside or outside.

Not knowing this, the high priest and his friends called the council together, along with the senate — a grand, imposing company — only to find that they had no one to put on trial!

Who can go to war against God and not end up beaten? Satan can do much. He can persecute, and he can hold great sway over unbelieving souls. But where the power of God is at work, he cannot get past it. God's servants are confident, while deep down their enemies are afraid and confused... Satan had the Sadducees ready to resist the work of the apostles, who proclaimed the resurrection, just as he had the Pharisees ready to oppose Christ, who preached true righteousness.

Angelic care has in no way disappeared for His servants, even though there is no such display of power as there once was. Nor has the presence and energy of the Spirit within the assembly. It is our own self-driven activity, and our lack of spirituality, that get in the way... If the Lord opened our eyes, we would see this: when we are surrounded by enemies who look countless and overwhelming, those who are with us are more than those who are with them — if we are really with Christ and for Him.

ὑπηρέτης, literally "an under-rower," a subordinate officer who assisted the priests and the Roman governors. Matthew 5:25; John 7:32, 45, 46; John 18:3-22; John 19:6; Acts 5:22, 26. It is also translated "minister" and "servant."

But the enemies were not idle on their side… So the Sanhedrin met in due form, and in all the confidence of the highest religious authority. But the prisoners were no longer in custody. And the most surprising news of all was that this happened without violence from inside or outside. The officials found the building in all security, with the keepers on guard at the doors, but not a prisoner was there.

Returning without the prisoners, the officers had to tell the council that their errand had failed. Everything seemed secure outside, they said, but the prisoners were not inside. They could not tell where the men had gone; there was no trace of them. It was no ordinary escape from custody, nor was there any proof of treachery in the guard.

None of the guard had seen them opened, and none of them had the slightest suspicion that they were guarding an empty jail!

A power different from that of the Holy Spirit in the assembly now displays itself. The providence of God watches over His work and acts through the ministry of angels. It frustrates all the plans of the unbelieving heads of Israel. The priests shut up the apostles in prison. An angel of the Lord opens the prison doors, and sends the apostles to go on with their usual work in the temple. The officers whom the council send to the prison find it shut, and everything in order; but no apostles.

But God, who knows best that His words are the seed of everlasting life, will not have the proud and evil will of man intercept His message of good. So, as in a day of wonders, He stepped in by an angel. He did in an extraordinary way what He could have done by more ordinary means, if that had pleased Him… The words of this Life had to be spoken at His command so that souls might hear and live. One can understand how such a striking act would confirm and increase the courage of faith in His servants.

God took care to make public the defeat of the guilty people in the hour of their seeming power over His servants… No matter how well they secured the doors, or how watchful the guards were, God had brought the apostles out by an angel. And there they were in the temple, standing and teaching the people.

Acts 5:12-28 teaches us this: no hatred or force of men could stand in the way of the Gospel of God while His servants were walking in the truth and in the fear of God. In these last times the testimony to the grace of God and the glory of the risen Christ is weak. The cause is not the enemy outside, but failure within.

The council could only legally sit by day, so the examination of the apostles was put off till the next morning. They were all sent to the common prison. Its doors were not only locked securely; guards stood in front of them as well. Their captors thought it impossible that they should escape during the night. Darkness now settled on the city. But the eye of the Lord was on that public prison, and on His servants shut up inside. Before morning came, an angel had opened the doors and had brought them out. None of the guards had seen the doors opened. None of them had the slightest suspicion that they were guarding an empty jail! Angelic power could, and did, open the doors without waking the guards. When God pleases He can cause a deep sleep to fall on men — a supernatural sleep that holds them until the Almighty lets them shake it off. It may very well have happened that way here.

The officers report that the prison was locked and the guards were standing before the doors, but the prisoners were gone. This leaves the leaders embarrassed and worried about what may come of it. Then a messenger tells them that the men they put in prison were teaching in the temple. God had not allowed them to hide, for the leaders must have their unholy authority challenged.

The council might well be puzzled, and wonder where this would lead. They had to deal with God, not man, and had left Him out of their reckoning. This is always the way of the world.

The priests are baffled and do not know what to think. Who can make war against God and not find himself defeated? Satan can do much. He can persecute, and he has great influence over unbelieving souls. But where the power of God is at work, he cannot overcome it. God's servants have confidence; deep down, their opponents are afraid and perplexed.

So, as in a day of wonders, God stepped in by an angel. He did in an extraordinary way what He could have done by more ordinary means, if that had pleased Him. We can understand how such a striking act would strengthen and increase the courage of faith in His servants. And what a testimony it should have been to the conscience of everyone, especially to the sect of the Sadducees! But unbelief is hard and blind towards God. It is just as quick to believe its own fancies and set on its own will — even with the sound of ruin in its ears.

In the same way, God releases the apostles from prison at once in Acts 5:19. Yet He leaves Peter in the hands of his persecutors until the last hour in Acts 12:6. And Paul and Silas, later on, He rescues only by an earthquake. We can see similar differences in God's dealings with His people today. What we need is simple faith in His goodness, that whatever form His dealings take, all must be well. It is not always best to be lifted right out of the circumstances that distress us, though frail flesh and blood would like that.

There was also a "CAPTAIN OF THE TEMPLE." The word literally means "the leader of an army"; it is also applied to magistrates, but the captain of the temple was set not over soldiers, but over the priests and Levites.

So the Sanhedrin met in due form, and in all the confidence of the highest religious authority. But the prisoners were no longer in custody — and, most surprising of all, no one had used force from inside or outside. The officials found the building perfectly secure and the keepers on guard at the doors, but not a prisoner inside.

A power different from that of the Holy Spirit in the assembly now displays itself. The providence of God, watching over His work, and acting through the ministry of angels, frustrates all the plans of the unbelieving heads of Israel. The priests shut up the apostles in prison. An angel of the Lord opens the prison doors, and sends the apostles back to their usual work in the temple.

God knows best that His words are the seed of everlasting life. He will not let the proud and evil will of man block His message of good. So, in a day of wonders, He stepped in by an angel to do in an extraordinary way what He could have done by more ordinary means, if He had chosen to.

Conscience was bound to whisper, however puzzling it all seemed to them. Jerusalem had seen and heard strange things: not only while Christ was here, but far more widely and wonderfully since He died and, as the disciples declared, rose and went to heaven... But unbelief is the rebellion of the heart. It can work most proudly in the face of the fullest testimony, without one solid ground of objection or a reasonable excuse.

Well might the council be puzzled, and doubt "what this would come to." They had to deal with God, not man, and had left Him out of their reckoning. This is ever the way of the world.

God took care to give publicity to the defeat of the guilty people in the hour of their seeming power over His servants... How comforting to faith is the witness of the weak strong, and of the strong weak! Hardened as the captain and the officers might be, they were overawed. They held back from violence even towards the escaped prisoners, and it was they, not the apostles, who feared being stoned. But it was man they dreaded, not God. The apostles had God before their eyes, the only true deliverance from the fear of man.

No hatred or force of men could stand in the way of the Gospel of God while His servants walked in the truth and in the fear of God. It is not the enemy outside, but failure inside, that makes the testimony to the grace of God and the glory of the risen Christ so feeble in these last times.

The officers go, and return, saying, "We found the prison securely locked and the guards standing at the doors, but when we opened them we found no one inside." Well might the council be puzzled, and wonder what this would come to. They had to deal with God, not man, and had left Him out of their reckoning. This is always the way of the world.

The Lord sends His angel. He opens the prison doors, brings them out, and says, "Go and stand in the temple and speak to the people all the words of this Life." The effect of that is increasing boldness, for now it was made very simple. Before that, the apostles had acted on their confidence in the Lord's will. Now they had the positive word of the Lord. It was not merely an instinctive sense of what He wished. It was a certain, positive word. The very place was given.

At about daybreak they began to carry out their commission, with no fear of the consequences. When the council was assembling to try them, they were preaching to the people in the Temple. The council did not yet know it.

"Speak all the words of this life." Do we know the words of this life? Then we too have a lovely commission, which takes in the whole circle of truth as our testimony. "All the words of this life." It means all about Christ and all about redemption through Him. It means forgiveness of sins, sanctification, and the presence of the Holy Spirit — all the things that belong to Christ.

What a commission — "all the words of this life"! A new life for man has been revealed in Jesus. Now, on the foundation of His death and resurrection, it is given to all who believe in His name. "This life," eternal life, carries with it a full discharge, the forgiveness of all trespasses. "All the words of this life" were to be declared; nothing was to be withheld.

In this chapter God is marking the reality and the varied forms of His action for His assembly. He acts especially for those members who are charged with His word, and who most rouse the animosity of the enemy. Angelic care has in no way disappeared for His servants, though there is no such display of power as of old.

God released the apostles from prison at once in Acts 5:19. Yet He let Peter stay in the hands of his persecutors until the last hour in Acts 12:6. And later He delivered Paul and Silas only by an earthquake. Similar differences may be seen in God's dealings with His people today. What we need is simple faith in His goodness — that whatever form His dealings take, all must be well. It is not always best to be lifted right out of the circumstances that distress us. Frail flesh and blood would gladly have it so.

The issue raised has become so serious for them that they will dispute it with God Himself. So they command the apostles to be brought once more, though it has to be done quietly, in case the excited people should stone the officers.

There was also a "captain of the temple," strategos. This word means "the leader of an army." Scripture also uses it for magistrates (Acts 16:20). But the captain of the temple had charge of the priests and Levites, not of soldiers.

The word hyperetes literally means "an under-rower." It describes a lower officer, who assisted the priests and the Roman governors. It is also translated "minister" and "servant."

Meanwhile word reaches the council that they are in the temple, teaching the people. Confused and alarmed, the council send to fetch them. But the officers bring them without violence, because they fear the people. For God holds everything in check until His testimony has been given, and it is given when He wills it.

But the prisoners were no longer in custody. And the most surprising news of all was this: no one had used violence, either from inside or from outside. The officials found the building fully secure, the keepers on guard at the doors, but not a prisoner was there.

How comforting to faith is the sight of the weak proving strong, and the strong proving weak! The captain and his officers may have been hardened men, but awe fell on them. They used no violence, even on the prisoners who had escaped. It was not the prisoners who feared being stoned; it was the officers. But it was man they dreaded, not God. The apostles had God before their eyes, the only true deliverance from the fear of man.

Those who have lost the fear of God are just those who will be most completely dominated by the fear of man.

The church is held in such honour by all the people that the Jewish council find it is not wise to persecute them openly any further. They have already decided on their death, but they look for a way to bring it about without implicating themselves.

So the council order the apostles to be brought in once more. But it has to be done quietly, in case the excited people should stone the officers.

But the work of God goes on while His people suffer. He allows His own to suffer. It is given to them to suffer for the name of Christ. Yet He carries out His purposes despite man.

Acts 5:12-28 teaches us this. No hatred or force of men could stand in the way of the Gospel of God while His servants were walking in the truth and in the fear of God. The testimony to the grace of God and the glory of the risen Christ is feeble in these last times. The cause is not the enemy outside, but failure within.

The Greek word is synedrion, which means "a sitting together". The Authorised Version always translates it "council"… It was the highest court of the Jews, and it dealt with all cases and all persons, religious and civil. Its decisions were binding on Jews everywhere. Herod cut its powers down, and later the Romans did the same. They would not let the Jews put anyone to death by law, John 18:31. The Lord (Luke 22:66), Peter and John (Acts 4:1-23; Acts 5:17-41), Stephen (Acts 6:12-15) and Paul (Acts 22:30; Acts 23:1-10) all stood trial before the Sanhedrin.

Meanwhile someone tells the council that they are in the temple, teaching the people. Alarmed and confused, the council send to fetch them. But the officers bring them without violence, because they fear the people. For God holds everything in check until His testimony has been given, and He means to have it given.

What comfort it gives to faith to see the weak proved strong and the strong proved weak! The captain and the officers may have been hard men, but awe fell on them. They used no violence, even on prisoners who had escaped. It was not the apostles who feared being stoned; it was the officers. Yet it was man they dreaded, not God. The apostles had God before their eyes, and that is the only true deliverance from the fear of man.

They had no wish to draw attention to their own powerlessness in front of a few poor, weak and uneducated Galileans, and no thought of doing so. Yet they could not hide it from themselves, any more than from others. Their stern commands had no force. The teaching of the apostles was everywhere in the city. And the blood of Him Whom they were afraid to name pressed heavier and heavier on their consciences.

He is angry that they have disobeyed his command not to teach in the name of Jesus — though he will not use the name "Jesus" himself. He is angry that they have filled Jerusalem with their teaching. But he adds that they "intend to bring this man's blood upon us." Had he forgotten what they had said? They themselves, with all the people, had told Pilate, "His blood be on us and on our children" (Matthew 27:25). They had fully admitted before Pilate their responsibility for His death. Now they would like to slip out of that responsibility by ignoring it, and by crushing every testimony to the facts.

But their conscience was not honest. Had it been, they would have found a sure, immediate and everlasting help in the cleansing power of that blood.

Acts 5:12-28 teaches us this: no hatred or force of men could stand in the way of the Gospel of God while His servants walked in the truth and in the fear of God. In these last times the testimony to the grace of God and the glory of the risen Christ is feeble. The cause is not the enemy outside, but failure within.

Notice that the high priest, speaking to the apostles, carefully avoided the hated name of Jesus. "This name"; "your teaching"; "this man's blood" — but not the name of Jesus. Yet every knee must still bow to that name. Every tongue must confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11).

Had he forgotten that they themselves, with all the people, had told Pilate, "His blood be on us and on our children!"? They had fully admitted before Pilate their responsibility for His death. Now they would like to slip out of that responsibility. Their way out is to ignore it and to crush every testimony to the facts.

They could not hide from themselves, any more than from others, that their stern commands had failed. The teaching of the apostles had spread through the whole city. And the blood of the One they dreaded to name weighed heavier and heavier on their consciences... Now they are the first to protest, and to feel the guilt of that blood on their own heads. They shrink from its unbearable burden... There was, however, no uprightness of conscience. Had their conscience been upright, they would have found a resource in the cleansing power of that blood. It would have been sure, immediate and everlasting.

This passage and others make it plain. These preachers, qualified by God, pressed home to the consciences of their hearers the truly solemn charge of blood-guiltiness. But the same precious blood speaks of the love of God, as well as of the sin of man. Both found their highest expression in the cross. All who have faith in the blood of Christ are cleansed from all their sins. They are justified in the presence of God and "accepted in the Beloved."

This was a weak attempt to put the apostles in the wrong... They might threaten, and they did. But Peter and John feared One far more than the council, and so they had refused to obey the earlier command.

Acts 5:12-28 teaches us one lesson. No hatred or force of men could stand in the way of the gospel of God while His servants walked in the truth and in the fear of God. It is not the enemy outside but failure inside that weakens the testimony in these last times. That testimony is to the grace of God and the glory of the risen Christ.

Reading Acts lately, I have been struck by this. Where the power of God is present, all the evils surging around only put that power on display. They turn into good, into positive gain for the testimony and its growth. It was so with the opposition of the priests...

The high priest's council charged Peter with disobeying its orders. He did not plead a right to do his own will — a right to do what he pleased. He had no such right. Towards God, that would have been self-will showing itself. He would not have been honouring God in it. His word was not, "I have a right to do what I like without reference to you," but, "We must obey God rather than men." To have obeyed them would have been real disobedience.

We meet unbelief in all its forms, in all its stages, and in its very deepest roots. We meet it with this one weighty sentence: "We must obey." And we meet superstition, in every dress it puts on, with the all-important clause: "We must obey God."

Scripture does not demand obedience to the powers that ought to be, but to "the powers that be." This may bring danger when a revolutionary leader seizes power for a time. But God will care for the results, and the duty of the Christian stays simple and sure. He obeys the powers that be. Still, all obedience in man has its limits. In some cases the Christian is bound to obey God rather than men. I do not say he is bound to be disobedient, and still less to set up his own authority, which is never his duty.

Obedience to the powers that be is a sacred duty. But we can give that obedience only within the circle of their own lawful authority. The rulers in Jerusalem stepped outside that circle when they ordered the apostles not to teach or preach in the name of Jesus. When rulers do that, they must be told what Peter and John answered: "We must obey God rather than men."

These religious leaders of men were opposed to Christ. The apostles were not setting themselves up against the civil power. That a Christian must never do.

Israel, the chosen nation, once had God in the world, and they had the Messiah in hope. Now that they had rejected their Messiah, they were not only without God like the other nations, but the proved enemies of God. They were only "men" like everyone else, and obedience must be to God rather than men.

Sometimes God's word and the ruler's demand collide. Then the believer's path is clear. He must obey God, perhaps by suffering, and not by resisting authority. He is always to obey, though in some cases it may be God rather than men. Nothing is so humble, nothing so firm. By nature the believer might be weak and timid; obedience by grace gives strength and courage. He might be self-confident and stubborn; obedience gives distrust of self and meekness in doing God's will.

"God exalted Him at His right hand" — oh, how blessed — "to be a Prince and a Saviour" — not a Prince and a judge. That He will be one day, but meanwhile "a Prince and a Saviour, to give repentance to Israel and forgiveness of sins."

The door of grace was still open. God was waiting to be gracious to His people, though they were guilty of the great transgression. By that very blood He could free them even from their guilt in shedding it.

Verses 30 to 32 add another clear, brief statement of the vital facts that were so unwelcome to the council. "The God of our fathers" is the God all Israel claimed to serve. He had raised up Jesus, whom "you killed by hanging him on a tree." They knew this was true: they had plotted and insisted on His crucifixion.

At Sinai God speaks to Israel, thundering out His righteous demands on man with His own voice. God's presence is dreadful — even Moses said, "I tremble with fear." Yet before Moses comes down from the mountain, the people have made the golden calf. They have broken the first link binding them to the service of the LORD (Ex. 32). In the ministry of the Lord Jesus Christ we see God visiting the Jew. He deals with sinners in grace in the Person of His Son. And Him they kill and hang on a tree (Acts 5:30).

Here the proof is short and unanswerable, and the hostility of the chiefs and people towards the God of Israel is beyond question. The God of their fathers — how unlike the fathers the children were! — raised up Jesus, whom you killed, and with the deepest disgrace too, by hanging on a tree. Here the word is no longer the ambiguous anestēsen, but the more definite ēgeiren. It is not just raising Him up as a living Messiah on earth, as in Acts 3:22, 26; 7:37; 13:33. It is waking Him up after death.

Death by hanging on a tree carries not only shame, disgrace and dishonour. There is also a curse. Deuteronomy 21:23 says, "a hanged man is cursed by God."

This may not call for a long comment, but it does call for serious thought and deep thankfulness. In grace God turns the worst shame and suffering that man heaped on Jesus into the purposes of redeeming love. For who does not know that Jesus took this place of the curse on the cross, to bear our judgment in the sight of God? He too knew what it was to be hanged on a tree — He knew what it was to be made a curse for us.

Men had scorned and rejected Him. They had made His words the target of their jokes. They handed Him a criminal's cross, but God raised Him from the dead. So Peter, in the power of the Holy Spirit, pressed the truth on the guilty Jews. "You crucified Him," he cried, "but God has raised Him." His resurrection was His vindication. It was God's answer to the way men treated Him.

The door of grace was still open. God was waiting to be gracious to His people, though they were guilty of the great transgression. By that blood He could afford to free them even from their guilt in shedding it.

"The God of our fathers raised up Jesus whom you killed by hanging Him on a tree. Him God has exalted at His right hand" — oh, how blessed — "to be a Prince and a Saviour" — not a Prince and a judge. He will be that one day, but meanwhile, "a Prince and a Saviour, to give repentance to Israel and forgiveness of sins."

In what relation to them did He take His place in heaven? As Leader and Saviour, to give repentance to Israel and remission of sins. The door of grace was still open. God was waiting to be gracious to His people, though they were guilty of the great transgression. By that blood He could afford to free them even from their guilt in shedding it.

The word here translated "Prince" does not speak of royal rank, but of a "leader" or "captain," as in Hebrews 2 and 12.

It is a "leader," but it is more. It describes one who begins and sets a matter in motion... For simple readers, in most cases, we might put it as "the first to tread the path." Take Acts 3:15, where He is called the Prince of life. To say that our Lord was the first to tread the path of life through death in resurrection gives a very clear meaning... and having trodden it He becomes the Leader in it of all His people.

Jesus has been exalted to God's right hand, but Peter tells us that He was also exalted with His right hand to be "a Prince and a Saviour, to give repentance to Israel, and remission of sins." God allowed the leaders and nation of Israel to crucify His Son so that His purposes might be fulfilled. In no other way could He grant remission of sins to Israel or to any other nation on earth. But God stepped in after man had slain Him. His right hand brought Him out of death and took Him to the highest place in heaven.

How simple is the answer. He who was crucified is exalted to give repentance and remission of sins. The coming and unerring Judge is the One who gives repentance to those needing it, who will receive it. He gives it. Efforts, hard work, punishing yourself — all are in vain. He gives it, as we learn; for the word of God works it in the soul, acting on the conscience by the power of the Spirit.

In repentance the soul is subject to God. His word judges the soul, instead of the soul judging His word. So there is a moral revolution in the heart. It takes God's side against itself. It condemns not only the acts of evil that rise before the conscience, but the whole ground and state of being that gave rise to them. Repentance, then, is as much towards God as faith is towards our Lord Jesus Christ. And He is in fact exalted by God's right hand to give repentance as well as remission of sins.

Note this: the Lord in heaven is raised from the dead and exalted to be a Prince and a Saviour. He is there to give repentance to Israel. This shows how God lingered over His ancient people.

Is not a Saviour just what you want? It is — and what you need God sends to you. He is a Saviour in glory today for every anxious soul who wants Him. God gives repentance, and forgiveness of sins through Him. He gives them not to Israel only, but to any needy sinner who will bow to Him.

There was more than enough testimony — it was abundant: "And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey Him." Compare the Lord's own words in John 15:26-27: "But when the Helper comes, Whom I will send to you from the Father, the Spirit of truth, Who proceeds from the Father, He will bear witness about Me. And you also will bear witness, because you have been with Me from the beginning."

We refer to the remarkable announcement made by Peter of the Holy Spirit as a witness distinct from, and in addition to, the apostles. "We are witnesses," he said to the council, "of these things; and so is the Holy Spirit, whom God has given to those who obey Him." Of course the Spirit spoke and worked through the apostles. But though unseen by human eyes, He was Himself a witness, because, as we learn here, He is personally present on earth… He is given only to those who obey God, and to all of them — a special blessing that they alone can share. Yet His presence here concerns everyone. No one should be in ignorance of it. He is on earth. He dwells on earth in the church of God (Ephesians 2:22).

Notice the way this passage speaks of the Holy Spirit: a living divine person who was there, not only in them, but with them.

The Holy Spirit is sent down to bear witness of what Christ is in heaven, and the apostles bore witness of what He was on earth.

And this blessed Spirit worked powerfully in the apostles and in others given a high place in the church. God gives Him to those who submit to the authority of the heavenly Leader. Such is the full force of the peculiar word "obey" employed in verse 32.

This is what marks out the redeemed of the Lord: they love the Lord, and they keep His commandments. You cannot separate faith in the Lord from obedience to Him, as many a Scripture proves — to believe is to obey.

For the believer, standing before God's throne rests on the accepted sacrifice. Receiving the Holy Spirit rests on his obeying God. God seals the believer with the Spirit when he has heard the word of truth, the gospel of his salvation (Ephesians 1:13).

The apostles declare themselves as witnesses of these things, adding that the Holy Spirit was also a witness, He having been given by God to all who obey Him. The leaders did not have the nerve to deny it, for the power the apostles had was more than natural. But they ignore it. In fact, being cut to the heart, they consult together with the purpose of killing the apostles. Such is the folly of unrepentant wickedness!

"And when they heard, they were cut to the heart [literally, sawn through] and took counsel to kill them" (v. 33). It is always dangerous to oppose the truth, and the more so in proportion to the importance of the truth in question. Here it was the foundation of everything... They were convicted yet rebellious. They hated the witnesses they could not contradict. So they were exasperated to the utmost, and planned together to kill the men standing before them. No remorse, still less self-judgment, as in Acts 2 — they were torn with rage.

Mercy and forgiveness were still the main theme of Peter's message. Yet preaching it only stirred them to fury. Mercy presupposes sin and guilt, and that they were not willing to admit; so they took counsel to kill them. Satan is a murderer from the beginning, and under his influence murder filled their hearts.

The Spirit of God lays bare and exposes man to himself. We do not say that this work of the Holy Spirit is the same as His giving of life. Conviction is not conversion. A criminal may be convicted of his crime and still not turn from his guilt at all. The Holy Spirit may use the word to make a sinner feel what he is, and yet he does not turn to God... But feeling in ourselves what we are often goes together with life. Where God is dealing with the heart, we find the conscience laid bare, and repentance follows — turning from sin and turning to God.

Cut to the heart, they now took counsel to kill them. No threats and no grand show of authority could stop their prisoners from speaking. Only death could close them and rid them of such persistent accusers. They wanted to put them to death. But at this point a problem appeared. The council had to condemn them. Could the council be persuaded to do it? Could they secure a unanimous verdict against the apostles, as they had against the Lord? The two rival groups in the council had agreed when they condemned the Lord. This time they did not agree. And Gamaliel, the spokesman here for the Pharisees, stepped in and turned the Sadducee side away from their murderous purpose.

God had just used His angel to bring His exposed servants out of prison. Now He was pleased to shield them from these murderers, whose guilt was growing. So He worked in another way. He stepped in by His providence, this time not through an angel but through a man. The hearts of all are in His keeping.

God had just used His angel to bring His exposed servants out of prison. Now He was pleased to shield them from these murderers, whose guilt kept growing. He worked by another kind of providence — not angelic this time, but human. The hearts of all are in His keeping.

Gamaliel was a Pharisee and a man widely respected. His human prudence uses several examples to make them see the danger of putting themselves in conflict with God.

The bitterest enemies of the Lord during His life were the Pharisees. His life and His teaching condemned their practices, and they resented that. The bitterest enemies of the apostles in Jerusalem after the cross were the Sadducees. The teaching of the resurrection went against their distinctive beliefs, and so did the truth of it in the Lord's case. So they wanted to put the apostles down and silence them one way or another. The Pharisees had no sympathy with that. Their spokesman Gamaliel was a man held in high regard among the Jews, and he now gave advice that no one on the other side could contradict.

There seems no fair reason to doubt that Gamaliel is the same celebrated man, son of Rabbi Simeon and grandson of the once famous Hillel. He led the Sanhedrin under the emperors Tiberius, Caligula and Claudius. His son took the same chief place after him, and died during the siege of Jerusalem. Acts 22:3 tells us that Paul studied the law under Gamaliel. People called Gamaliel "the glory" of the law, since he was the first to bear the title of Rabban.

This was the sort of tolerance a serious Jew might feel. Recent events had impressed him, along with the character of the accused and the state of public opinion. Yet it looks to the outcome under God far more than the modern doctrine of tolerance does. That doctrine is usually a mere tribute to the rights of man, and it ignores God and the truth. He may have felt that persecution is a poor way to overturn error or maintain truth. Whatever his judgment was worth, and whatever his motives, the council accepted it. It saved the apostles from a death that seemed certain.

Gamaliel argues instead for the middle ground; his advice recommends neutrality. He does not urge an honest search into the real nature of the work, to find out whether it is from God or from men. That was his clever but fatal mistake. When the truth is in question, neutrality becomes opposition. Everyone is morally bound to know the truth and follow it. God will judge each person by the light he has walked in and the privilege he has enjoyed. Reject that light and neglect that privilege, and the condemnation is only greater. Each person's responsibility matches the light he has.

But Gamaliel, short-sighted teacher of the law, puts them on the same level. Is that all that learning could do for him? Is that all his religious training and wide reputation could supply? How is it that these "uneducated, common men" (Acts 4:13) were wiser than this experienced councillor? What did they have that he did not? He had everything that learning and scholarship and observation could give, and yet he was far behind them.

God had just used His angel to bring His exposed servants out of prison. Now it pleased Him to shield them from these more and more guilty murderers, and He worked in another way — not by an angel this time, but through a man. The hearts of all are in His keeping.

Men's anger was about to go on to bloodshed. Then God stepped in by the ordinary way of His providence. He protected His faithful servants through a serious and wise man in the enemy's camp. The voice of moderation and wisdom was only natural. Still, it won out over the reckless impulses of pride and passion mixed with fear. God would give the truth more room yet. It could still awaken consciences and win hearts among His ancient people, guilty as they were.

There is no good reason to doubt that Gamaliel is the same famous man, son of Rabbi Simeon and grandson of the once famous Hillel. He led the Sanhedrin — the Jewish ruling council — during the reigns of Tiberius, Caligula, and Claudius. Under Gamaliel, as Acts 22:3 tells us, Paul studied the law. The claim that he was a Christian, publicly or even secretly, comes only from careless makers of legends. Scripture gives us an account of the man and his character that is both fully reliable and vivid, and it shows how God used him at this critical moment.

Notice that Theudas had boasted that he was somebody. Nothing like this was there in the apostles: they exalted Christ only, not themselves or anyone else on earth.

Between the cases of these two men and that of Jesus there is no resemblance. The folly and rebellion they showed demanded their rejection. The grace and truth that came by Him called for allegiance. Moral judgment should have refused the first and embraced the other. But Gamaliel, short-sighted teacher of the law, puts them on the same level.

This was sheer worldly wisdom, and wholly false in principle. Neither success nor hardship in this world proves whether a man or a cause is of God. The wicked often prosper. Job's friends made this same sad mistake. Habakkuk found it deeply troubling. Asaph, who wrote Psalm 73, had to follow the wicked in his thoughts beyond the grave before he could understand.

Gamaliel himself was impressed, and he was right to refuse to act in the dark as if he were in the light. But his principles are wrong, and he is untrue to the truth. Judging by the outcome leaves him a doubter until that outcome comes — and when, and what, may that outcome be?

He argues for that middle ground in his advice; he recommends neutrality. He does not press for an honest look into the real nature of the work. He does not ask whether it is of God or of men. There lay his clever but fatal mistake. When the truth is in question, neutrality becomes opposition.

They admit they may be fighting against God, and so they give up their murderous intent. Yet they contradict themselves and show the malice of their hearts. They beat these possible witnesses for God before letting them go. And they again forbid them to speak what they dare not say might be untrue!

A Jewish impostor and rebel who was destroyed, along with his four hundred men. Gamaliel pointed to him before the Jewish council as an example that what is not of God comes to nothing.

He mentioned one "Theudas," who boasted that he was somebody — who or what we are not told. This man had a considerable following. But his boast was obvious for what it was, and his fraud spoke for itself. He was slain, and those he had fooled were brought to nothing. In this case there was not truth, but only a "boast."

What similarity was there between them and the case of Jesus of Nazareth? Did He "boast that He was somebody"? No! He did not need to boast, or take on a character He did not have. He was entirely what He said. What He was expressed itself in His words and ways. Demons confessed Him, if man did not. Heaven acknowledged Him, if earth refused Him. He did not boast.

These thieves and robbers were men such as those mentioned by Gamaliel, in Acts 5:36-37; self-seeking impostors who brought in destruction and death. The true Shepherd brought in life; laying down His own life to do so.

The only thing suggesting they are the same is the death of the leader and the dispersing of his followers. That probably happened in every one of these pointless, scattered rebellions. One detail shows they are not the same. Luke gives the number of Theudas's supporters as about four hundred, whereas Josephus says they were "a great multitude." Luke clearly has accurate information here, since he can tell us the number of his Theudas's followers. Yet he is a historian remarkably free from any appearance of pretension or exaggeration.

So Gamaliel gives good advice based on these facts. He tells the council to leave the men alone. If their work was merely of men, it would come to nothing. On the other hand, if it were of God they could not overthrow it, and would be fighting against God. Did Gamaliel perhaps have some thought that it could be God's work? At least he was telling them to consider that possibility.

This was sheer worldly wisdom, and wholly false in principle. Neither prosperity nor adversity in this world proves whether a man or a cause is of God or not. The wicked often prosper. Job's friends went badly wrong here. It left Habakkuk deeply puzzled. Asaph, who wrote Psalm 73, had to follow the wicked in his thoughts beyond the grave to understand.

The anger of men would have gone on to bloodshed. But God steps in by the ordinary path of His providence to protect His faithful servants. He works through a serious and wise man in the enemy's own camp. The voice of moderation and wisdom won out, though it was only natural. It beat the reckless impulses of pride and passion mixed with fear. God would still give truth more space to awaken consciences and win hearts among His ancient people. They were guilty, yet He gave them that time.

Christ's witnesses are now to prove this: they will be sheltered, yet with no visible act of the divine Hand. One of the councillors himself is a Pharisee and not a believer. All he has seen and heard has brought him into the neutral position his advice shows. He is the instrument God uses at this time to shelter the witnesses of His grace to men.

This was the kind of toleration a serious Jew might feel. He was impressed by recent events, by the character of the accused, and by the state of public opinion. But his view looks to the outcome under God far more than the modern doctrine of toleration does. That modern doctrine is usually a mere tribute to the rights of man, and it ignores God and the truth. He may have felt that persecution is a poor way to overturn error or maintain truth. Whatever his judgment was worth, and whatever his motives, the council accepted it. It saved the apostles from a death that seemed certain.

This was sheer worldly wisdom, and wholly false in principle. Neither prosperity nor adversity in this world proves whether a man or a cause is of God or not. The wicked often prosper. Job's friends erred in this most sadly. It troubled Habakkuk greatly. Asaph, who wrote Psalm 73, had to follow the wicked in his thoughts beyond the grave to understand. But Gamaliel's advice served God's present purpose, and His servants were released.

Between the cases of these two men and that of Jesus there is no resemblance. The folly and rebellion they displayed demanded their rejection. The grace and truth that came by Him called for allegiance. Moral judgment should have refused the first and embraced the other. But Gamaliel, half-blind teacher of the law, places them on the same level. Is that all that learning could do for him? … How is it that these "uneducated, common men" were wiser than this respected councillor? What did they have that he did not? … They had taken up, by grace, a cause that would survive the hatred of centuries — a cause that bears the stamp of being both a counsel and a work of God.

When the truth is in question, neutrality becomes opposition. Everyone has a moral duty to know the truth and follow it. He will be judged by how much light he has walked in, and by the privilege he has enjoyed… To shut your eyes to light, or to prefer darkness, is not neutrality. It is opposition. It is wilful stubbornness.

This was the common sense, and perhaps the conscience, of an unbelieving rabbi. He was warning his fellows, who were blinded by fury. But he and they were in the dark about God's mind. We know too well that the worst departures from the truth can last for ages and flourish on the surface, instead of being overthrown quickly… What He wills is revealed. What is not revealed lies outside faith, and so has no claim on obedience.

Finally, when the enraged will of men was about to turn to bloodshed, God stepped in. He worked in the ordinary way of His providence to protect His faithful servants, using a serious, wise man inside the enemy's own camp. The voice of moderation and wisdom, though only natural, won out over the reckless impulses of pride and passion mixed with fear. God would still give truth more time to wake consciences and win hearts among His ancient people, guilty though they were.

This later part of the chapter shows the providential care of God for the assembly. Sometimes He works by a miracle, through angels. Sometimes He moves the hearts of men to carry out His purposes... However weak they might be, God Himself maintains His testimony.

They agree to this, but with a strange change of their own. They admit they may be fighting against God, so they give up their plan to kill the apostles. Then they contradict themselves and show the malice of their hearts: they beat these possible witnesses for God before letting them go! And they forbid them to speak again — though they dare not say that what these men speak is not the truth! What a creature man is!

They agree with Gamaliel's advice, but with no fear of God. Their will has not changed. Their hatred of the testimony of God is as strong as ever. But they are afraid of getting themselves into trouble, and they do not know what to do. So the apostles are beaten and forbidden to speak in the name of Jesus. This is hatred with no strength, no conscience and no knowledge. Unbelief has made it blind, and it fights the power of God in vain!

The apostles were saved from death, but they still suffered the shame of a beating at the hands of Jews. Paul would go through the same thing later at least five times. "The unjust man knows no shame." If a Roman judge whipped the Lord of glory, the disciples were not above their Master. They had to accept being treated by Jew or Gentile as wicked men who deserved a beating (Deuteronomy 25:2). No doubt it was for their supposed disobedience, and they are sent away with a fresh command not to speak in the name of Jesus. How senseless is the will of unbelief! It was impossible for men who knew His glory and His grace to stay silent!

Some show of authority must be displayed. Their order to Peter and John had been openly disobeyed. Severer measures must on this occasion be taken. So they beat them all, and then dismissed them, charging them not to speak in the name of Jesus... Threats did not intimidate them; sufferings did not silence them; degrading treatment did not cool their eagerness. Truly, their prayer in 4:29 had received the answer they desired. All boldness characterised them.

We may suffer for obeying God, but then the suffering is an honour. The apostles were whipped because they were set on obeying God, and they took the consequence meekly. For a Jew, a whipping in the council counted as a great disgrace. Yet they bore it quietly, and went out rejoicing that they were counted worthy to be dishonoured for the Name. This was not "passive resistance" but holy obedience, taking the consequence without a complaint and full of joy.

If we are the children of God, we must suffer with Christ to some degree. But to suffer for Christ is a privilege that comes with faithfulness in His service... So what is the secret of this rising above shame and suffering? It is how precious Christ is to the hearts of His people. It is the assurance that He is with them. It is knowing that even death is only the path of life into His eternal presence.

The apostles were rescued from death, but they still suffered the shame of a flogging at the hands of Jews. Paul would go through the same thing at least five times later. "The unjust man knows no shame." If the Roman judge flogged the Lord of glory, the disciples were not above their Master. They had to bear being treated by Jew or Gentile as wicked men who deserved a beating (Deuteronomy 25:2).

Their judges could see what the beating had produced. The men who were beaten left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name. These men took suffering and shame as an honour, not as a disgrace.

We may suffer for obeying God, but that is an honour. The apostles took a flogging because they were determined to obey God, and they meekly bore the consequence. This was not "passive resistance" but the obedience of saints — bearing the consequence without a murmur and full of joy.

What, then, is the secret of this superiority to shame and suffering? It is Christ's preciousness to the hearts of His people. It is the assurance that He is present with them. And it is the knowledge that even death is only the path of life into His eternal presence.

This joy comes partly from the fellowship with the Lord that we sense under the pressure of the world's contempt. There is also the assurance of a reward for it. So Peter writes in his first letter: "But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when His glory is revealed. If you are insulted for the name of Christ, you are blessed" (1 Peter 4:13-14).

If we are the children of God, we must suffer with Christ in some measure. But to suffer for Christ is a privilege attached to faithfulness in His service.

In days gone by the saints rejoiced "that they were counted worthy to suffer dishonor for the name." Can it be that most of us suffer so little for His Name because He counts most of us unworthy of this gift? Many of our brothers and sisters are suffering for His Name right now. Let us count them worthy of all honour, and let us not forget to hold them up in our prayers.

What did the apostles do in Acts? "Every day, in the temple and from house to house, they did not cease to teach and preach Jesus as the Christ." They were so happy that they blew the gospel trumpet louder, longer, and more sweetly than ever before.

How good to see them taking to heart His own words, spoken to them earlier. "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" (Matthew 5:11-12). What a complete contrast to men's natural reactions!