Bible Commentaries
Acts 5

Verses 1-11

Act 5:1-11

ANANIAS AND SAPPHIRA

Acts 5:1-11

1 But a certain man named Ananias, with Sapphira his wife,—Luke now turns to the dark side of the picture in the history of the early church; he selected two illustrations of those who sold lands and possessions; he has just described what Barnabas did, and now turns to another case which is put in contrast. “A certain man named Ananias” and his wife Sapphira sold a piece of land. “Ananias” was a name very familiar among the Jews; it means “the grace of the Lord.” “Sapphira” means “beautiful”; her name is mentioned twice in connection with the sin. “With Sapphira his wife” is the way Luke presents her. The two illus-trations here were intended to be brought in contrast, as the conjunction “but” introduces this sentence; these illustrations lose some of their force by the division into chapters; this division was not made by Luke.

2 and kept back part of the price,—Ananias took the lead in this sin, but his wife knew of it and entered into the sin with him; they pretended to deliver up the entire amount which they had received for the land. His wife was fully acquainted with his purpose and agreed to join him in practicing the deception. The praise that Barnabas received for what he had done was too much for Ananias; he wanted to obtain the same praise, but he was not willing to make the sacrifice that Barnabas made; he wanted praise for giving all while he had given only a part. He started “the Ananias Club” which has given a different meaning to his name—“Jehovah hath been gracious.”

3 But Peter said, Ananias, why hath Satan filled thy heart—This is the first sin recorded against any member of the church; it may not be the first sin that any of them committed, but it is the first one of which we have a record. We do not know how old the church was at this time, since we do not know how long it had been since Pentecost. We are not told how Satan filled the heart of Ananias to “lie to the Holy Spirit.” We do know that Ananias permitted Satan to fill his heart; Ananias was held responsible for what he did, and therefore, he permitted Satan to prompt him to do the evil. There seems to be an inspiration of the devil as well as an inspiration of the Holy Spirit. We may infer here that Satan is a real being acting upon and influencing men to do evil; that Ananias had the power to resist Satan’s influence, or he should not have been punished. Peter accused him of lying by keeping back a part of the price, and attempting to deceive; he thus attempts to deceive the Holy Spirit, since the apostles were filled with the Holy Spirit.

4 While it remained, did it not remain thine own?—It was the property of Ananias and his wife; they volunteered to sell it; the price was in their hands, and they could do with it what they pleased. This shows that the disciples who owned property were not forced or commanded to dispose of that property; those who did so showed liberality and charity. Peter impresses upon him that he had not “lied unto men, but unto God.” The community of goods was not compulsory; it was permitted and encouraged because of the emergency of the case; Peter does not say that Ananias had not lied unto men at all, but that the gravity of his offense was that he thought to deceive God.

5-6 And Ananias hearing these words—Ananias died by the special visitation of God as a punishment for his hypocrisy and his attempt to deceive men in whom the Holy Spirit eminently dwelt, and thus attempting to deceive the Holy Spirit and God. “Great fear came upon all that heard it.” This statement of Luke does not have reference merely to the time between the death of Ananias and Sapphira, but was made by the historian to show the effect that the death of Ananias had on all of the disciples. Some of the “young men arose” and carried the body of Ananias out and buried it. The circumstances required a speedy burial; neither the place nor the circumstance would admit of much formal preparation for a funeral. It was customary among the Jews to bury on the same day that death occurred; coffins or caskets were not in use at that time, and they simply “wrapped him round” with possibly his mantle that he had worn. This was done without delay and without sending his wife word. It is very likely that all was done under the direction of the apostle Peter. The age and ability of the younger men made them suitable persons to bury the body. Some think that Luke described the wrapping with bandages as a physician would bandage a broken limb; however, others think that the young men used their own mantles in preparing the body for this speedy burial.

7 And it was about the space of three hours—It would seem strange that the death of the husband and the burial of his body should take place and his wife, Sapphira, not know anything about it. The custom, hot climate, and the strong sense of defilement from contact with a dead body would all tend to hasten burial, besides the sense of awe caused by the manner of his death. The three hours would give time for the burial and for the young men to return from the burial. His wife came in about this time. We do not know where they were at this time, but probably in some well-known meeting place in Jerusalem.

8 And Peter answered unto her,—It seems that before she had learned of the death of her husband Peter asked her if the land had been sold for a certain price; he very likely specified the price that Ananias had mentioned. Sapphira answered the question and designated that price. “Yea, for so much/’ Peter may have pointed to the pile of money that Ananias brought in when he asked her the question. Peter’s question would awaken her conscience and prompt her to tell the truth; but instead of confessing her sin she confirmed the lie told by Ananias.

9 But Peter said unto her, How is it that ye have agreed together—Sapphira was given the opportunity to confess her wrong and correct it, but she persisted in the sin. Peter then asked why she had agreed with Ananias “to try the Spirit of the Lord.” Here Peter refers to “the Holy Spirit” as “the Spirit of the Lord,” because the Lord had sent the Holy Spirit. He then called her attention to the fact that the young men who had buried her husband had just returned, and that “they shall carry thee out.” It seems that this case, whether intentional or not, was to “try the Spirit of the Lord,” or put the Holy Spirit to the test to see whether the apostles or Holy Spirit could detect any hypocrisy or deception. Such was the nature of their conduct that it involved a doubt whether their sin would ever be known, or a disbelief as to the knowledge and holiness of God. So deep was their sin, so utterly regardless were they of the presence of God, that they committed this crime against the Holy Spirit. Peter announced to her that her death would immediately take place.

10 And she fell down immediately at his feet,—Very close to the place where her husband had died and close to the place where the money was piled, Sapphira died. Her death, like that of Ananias, was regarded as supernatural. The young men who had buried her husband came in and “found her dead,” and carried her out and “buried her by her husband.” Literally, they buried her “face to face to her husband.” The swift judgment of God was visited upon her, thus impressing upon all in the church the fearfulness of sin.

11 And great fear came upon the whole church,—The church was purified of this awful sin. “If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye.” (1 Corinthians 3:17.) Fear came upon “the whole’church.” Here for the first time in Acts we find “ekklesia,” from which we get the word church. The word is used twice in Matthew (16: 18) where it is used to designate all believers in Christ and (18:17) where it is used to designate the local body. In Acts 7:38 it is used to designate the whole congregation of Israel, while in Acts 19:32 it is used to designate a public assembly in Ephesus; but in Acts 8:3 it is applied to the church which Saul was persecuting in their homes when not assembled.

Verses 12-16

Act 5:12-16

SIGNS AND WONDERS

Acts 5:12-16

12 And by the hands of the apostles—Frequently we have the signs and wonders attributed to “the hands of the apostles.” The awful judgment upon Ananias and Sapphira was followed by “many signs and wonders” which were “wrought among the people.” Just as the exclusion of Achan was followed by victories of Israel at Ai (Joshua 7, 8), so these signs and wonders followed the cleansing of the church by the death of Ananias and Sapphira. “Signs and wonders”—in Acts 2:43 it is put “wonders and signs.” Miracles in the New Testament are described by four names— “signs,” “works,” “wonders,” and “powers.” They are “signs” of the presence and power of God, of the truth of divine revelation; “works” include all the doings of God which are supernatural; “wonders” give the astonishing manifestations of God, attracting men’s attention to him; “powers” because they reveal the almighty power of God to help and save. Again we find the disciples “all with one accord in Solomon’s porch.” They assembled here when attracted by the healing of the lame man a few days before this. (Acts 3:11.)

13 But of the rest durst no man join himself—The miracles of the apostles had such an effect on the multitude that “no man” attempted to “join himself to them.” Who are meant by “the rest” ? It seems to stand in contrast with “all” in verse 12. If it does, then “the rest” might refer to Pharisees, rulers, and the crowd generally; but others think that it has reference to the apostles, and that the other disciples stood in awe of them and did not come near them. Christians and others were smitten with terror at the death of Ananias and Sapphira; and awed by the power of the apostles to know the secret thoughts of persons as shown by Peter discerning their falsehood, and seeing they were putting the Holy Spirit to the test in planning to deceive him, felt afraid to come near the apostles, and kept at a distance from them. While the people feared to join themselves to their company, yet they magnified them for the superhuman knowledge and power they showed.

14 and believers were the more added to the Lord,—“Prosetithento” is the Greek from which we get “added”; “mallon” is the Greek for “more.” It means literally that believers “kept being added.” “Both of men and women” describes the “believers”; only believers were added to the Lord; no infants or irresponsible persons were added to the Lord. The distinction between “andres” and “gunaikes,” or “men and women,” may be considered in connection with “andres” in Acts 4:4. To be added “to the Lord” is to be “added to the church”; and “to be added to the church” is to be “converted”; hence, only converted ones were added to the church.

15 insomuch that they even carried out the sick—This verse seems to look back to verses 12 and 13, which show that the membership increased, together with the influence of the church, as the “many signs and wonders” were wrought. Miracles were wrought, the disciples met together as a distinct body in Solomon’s porch, the membership was much increased, so that they brought forth the sick for miraculous healing by the apostles. The places of public resort were not sufficient to accommodate the great num-ber that came for healing. They carried their sick “into the streets, and laid them on beds and couches,” so that as Peter passed by, “at the least his shadow might overshadow some one of them,” and they be healed. In his daily passing to and fro they hoped to be healed even by his shadow; that is, the power of the Holy Spirit would heal them through even Peter’s shadow. This shows the great fear and reverence that the people had for the apostles who could work such miracles; it also shows the faith that they had in God through the preaching of Peter and John.

16 And there also came together the multitude—Not only were the sick brought to the apostles from Jerusalem, but the “multitude from the cities round about Jerusalem” brought their sick and those who were vexed with “unclean spirits,” and “they were healed every one.” This states more clearly and fully the details of what had been stated in verse 12. It was a manifestation “of signs and wonders” greater than any before mentioned in the history of the church thus far. Jesus had said: “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father.” (John 14:12. ) Here was a fulfillment of this promise by Jesus. “Unclean spirits” mean those who are possessed with demons. Some think that they were fallen angels who, being depraved themselves, seek to make others depraved. (Zechariah 13:2; Luke 4:33.) The sick and the demoniacs are here as in Luke 6:18 distinguished. The demoniacs may be associated with the sick as they usually are, for one possessed of a demon suffered bodily from the possession, and was relieved when the demon was cast out. It is noted that there were no favors, but all were cured.

Verses 17-25

Act 5:17-25

PETER AND JOHN IMPRISONED AGAIN

Acts 5:17-25

17 But the high priest rose up,—Here we see another step taken by the enemies of the early church. Peter and John had been thrust into prison overnight to await their trial in the morning. (Acts 4:3.) The “high priest” was probably Annas, who is named as high priest (Acts 4:6), or it may have been Caiaphas, who was acting high priest at the time by Roman authority. According to the law, Annas was high priest until his death. (Numbers 35:25 Numbers 35:28 Numbers 35:32.) “Rose up” has been variously interpreted ; some think that it simply means to rise from one’s seat or bed (Matthew 9:9; Mark 1:35; Luke 4:29); others give it a figurative meaning as to be raised from the dead (Matthew 17:9; Mark 6:14; Luke 9:8); still others give it the meaning to follow a course without giving some reason for doing so. It seems here that this is the meaning; Annas with the Sadducees, who were opposed to the resurrection from the dead, began anew the persecution of the apostles. “Sect of the Sadducees” means those who taught against the resurrection and held to other tenets of faith. “Sect” comes from “hairesis,” which means “to choose an opinion, parties, factions.” (1 Corinthians 11:19; Galatians 5:20.) It is also applied to the Pharisees (Acts 15:5 Acts 26:5) and to Christians (Acts 24:5-14 Acts 28:22).

18 and laid hands on the apostles,—Peter and John were arrested and this time they were put “in public ward”; that is, in the public prison. They were not put in prison for punishment, but for detention until they could be examined; however, they were made to associate with all sorts of criminals in this prison. The arrest is described in the same words as before—“laid hands” on them. (Acts 4:3.)

19 But an angel of the Lord by night—This is put in contrast with what the high priest and Sadducees did for them; they put them in prison, but “an angel of the Lord” visited, comforted, and delivered them. There are at least six distinct acts ascribed to angels by Luke in the Acts. (5: 19; 8: 26; 10: 3; 12: 7, 23; 27: 23.) “Angel” is found twenty times in Acts. The angel here opened the prison doors and released the apostles. This act on the part of the angel gave courage and confidence to the apostles; it astonished, perplexed, and awed the Sadducees and prepared the way for the release of the apostles; it confirmed the faith of the disciples and held the favor of the people. The “angel” did more than merely open the prison door; he “brought them out” and gave them a command.

20 Go ye, and stand and speak in the temple—The angel commanded them, after releasing them from prison, to go and “stand and speak in the temple.” That is, they were to take their places as usual, and with courage stand and teach. They were not to linger, but go at once; they were to go to the temple and speak “to the people all the words of this Life.” They were to speak the words of eternal life which Christ revealed; speak the words of the resurrection life, which the Sadducees denied. Peter once had said of Jesus: “Thou hast the words of eternal life.” (John 6:68.) These words were committed to the apostles, and the angel now bids them speak these words to all the people. Jesus not only had the words of eternal life, but he gives life to those who obey him. (2 Timothy 1:10; 1 John 5:11.) “I am the way, and the truth, and the life,” said Jesus. (John 14:6.) “In him was life; and the life was the light of men.” (John 1:4.)

21 And when they heard this, they entered into the temple— The apostles did not delay; they went early, “about daybreak,” and began teaching those who came to the temple at that early hour. They had been forbidden by the Sanhedrin to speak any more in the name of Christ, but seemingly in defiance to all authority of men they continue to preach the resurrection. The high priest assembled the Sanhedrin and “called the council together, and all the senate of the children of Israel,” and made ready to try the apostles. The high priest came, and “they that were with him,” meaning the Sadducees; men of influence were also invited to be present; it seems that they wanted to have a strong and influential meeting. “The senate” is from the Greek “ten gerou sian,” and means the old men. After the council with its prominent men had assembled they “sent to the prison-house” to have the apostles brought to them. All things were ready for the trial, but the presence of the prisoners; hence, they sent for them.

22-23 But the officers that came found them not—The officers must have been greatly surprised when they came to the prison and found the prison doors closed and fastened as the guard had left them, but no prisoners within. It must have been a foolish feeling for them to be guarding an empty prison, or to go for prisoners who were already free and publicly preaching in the temple. These “officers” were not Roman soldiers, but Jewish civil officers or servants of the Sanhedrin. There were no marks of prison doors being broken nor the walls battered; everything was in good order, but the prisoners were absent. It seems that the angel had miraculously opened the prison doors and brought the prisoners out without the guards or keepers knowing anything about it.

24 Now when the captain of the temple—The Standard Version omits “high priest,” and mentions only the “captain of the temple and the chief priests”; the “captain” was the ruler of the house of God; he was not a military officer, but had charge of the guard of priests and Levites who watched the temple at night. “The chief priests” were the heads of the classes or courses of the priests. There were twenty-four divisions of priests and each division had its “chief.” The Sanhedrin was composed of chief priests, elders, and scribes. All were confused as well as perplexed about the affair; they did not know how the prisoners had escaped, but that which concerned them most was what would be the final outcome of preaching the name of Jesus.

25 And there came one and told them,—As the Sanhedrin was thrown into a state of confusion and astonishment when the report that the prisoners were gone reached it, there came another report which added to the state of perplexity; this report was that the apostles were “in the temple standing and teaching the people.” They had been put in prison for preaching Christ; an angel had released them without the authorities knowing it; and now to their great surprise the apostles were in the temple doing that which they had been forbidden to do and in seeming defiance of the authority of the Sanhedrin. The apostles were at their old work, fearlessly teaching the people in the temple. The fearless apostles were too powerful to be roughly treated and the Sanhedrin did not know what to do.

Verses 26-32

Act 5:26-32

PETER’S ADDRESS TO THE SANHEDRIN

Acts 5:26-32

26 Then went the captain with the officers,—The apostles were rearrested by the captain and officers, and “without violence” brought before the Sanhedrin. They did not bind the apostles, but with all consideration for them they brought them before the council. There were at this time several thousand Christians; nearly all of these were still in Jerusalem, and the Sanhedrin was in the minority, and “feared the people”; they were afraid that the people would stone them. This shows the great influence that the number of disciples had over the Jewish authorities. Peter and John not only stood very high in the estimation of the people, but they were quite popular at this time. The officers and Sanhedrin were not concerned about what was right, but rather what was expedient.

27-28 And when they had brought them,—Peter and John were not afraid to be brought before the Sanhedrin; they knew that they had followed a course that seemed to defy the authority of the council, but they knew that they were in the right; this made them bold to continue their course. When they were brought before the Sanhedrin, they were “set” in the place of the accused in the presence of the Sanhedrin. The accused usually stood in the semicircle and made their defense. The spokesman for the Sanhedrin, probably the high priest, said: “We strictly charged you not to teach in this name.” The apostles knew the charge, but knew that God was with them in what they were doing. Instead of obeying the charge of the council, they were now charged with having “filled Jerusalem” with their teaching. So many had heard and obeyed the gospel that they could truly say that Jerusalem had been filled with the teachings of Jesus. They further explained to the apostles or charged them that they intended “to bring this man’s blood upon us.” The blood of Jesus was already upon them; the Sanhedrin had condemned him to death and had asked Pilate to confirm its decision; it now feels the guilt, but is not ready to repent. The simple and obvious answer is that the teachings of the apostles, in view of the Sanhedrin, tended to arouse the people, so that they would avenge the death of Jesus upon their rulers. They were ready enough to accept that responsibility before Pilate (Matthew 27:25), but now they are not willing to accept the responsibility. Caiaphas, or the high priest, did not mention the name of Jesus, but spoke of him as “this man.”

29 But Peter and the apostles answered—It seems from this that there were other apostles than Peter and John, but no others have been mentioned. Peter, speaking for the apostles and for all disciples, said: “We must obey God rather than men.” Here Peter, as in Acts 4:19, states the principle that should govern all Christians. When there is a conflict between the authority of God and men, we must obey God; God comes first; obedience to his authority takes precedence over all other authorities. Here the conflict is between obedience to the Sanhedrin or obedience to God. Peter, without any evading or equivocation, states positively, clearly, and emphatically that he and the other apostles are going to obey God.

30 The God of our fathers raised up Jesus,—Again there is brought in sharp contrast what the rulers had done to Jesus and what God had done; they had falsely charged him, mockingly condemned him, and shamefully crucified him, but God had raised him from the dead. “Epixulou” is the Greek for “tree”; it originally meant “wood, timber.” (Luke 23:31; Acts 5:30 Acts 10:39; 1 Peter 2:24.) The term “slew,” in the original, means “to take in hand, manage, to lay hands on, manhandle, kill.” He was put to death by crucifixion on the cross. This describes what man had done to him.

31 Him did God exalt with his right hand—To continue the description as to what God had done for him, he has been exalted and is now at the right hand of God as “a Prince and a Saviour.” “A Prince,” as having authority and so must be obeyed; he has all authority in heaven and on earth; as “a Saviour,” he uses his authority to give salvation unto all who obey him. Jesus is now Prophet, Priest, and King; he is a Savior to those only who accept him as their Lord. He gives “repentance to Israel, and remission of sins.” Repentance is given by teaching them to turn from their sins and by granting the opportunity unto them; remission of sins is granted to those who obey his will. Jesus has been raised from the dead and exalted to the right hand of God that he might be the King and Savior of those who put their trust in him.

32 And we are witnesses of these things;—The apostles were witnesses of the crucifixion, the resurrection, and the ascension; these three main topics were emphasized in the preaching of the apostles. Peter also states that the Holy Spirit is also witness of the things which they preached, “whom God hath given to them that obey him.” The Holy Spirit is given to those only who obey him. This is the conclusion of Peter’s second address to the council. So we have the Holy Spirit and the apostles as witnesses for Christ and against the Sanhedrin. The three lines of his defense were as follows: (1) We must obey God; (2) the facts in the life of Jesus show that we have not obeyed God; (3) the Holy Spirit is witness with us of all these things. Hence, if the apostles were wrong, the Holy Spirit was wrong.

Verses 33-42

Act 5:33-42

SPEECH OF GAMALIEL

Acts 5:33-42

33 But they, when they heard this, were cut to the heart,—This expresses the effect that Peter’s address had on the council; instead of being convinced and turning from their evil course, they were “cut to the heart,” but not of the conviction of their sins. Instead of blessing the apostles for speaking to them the word of life, or preaching to them the gospel, they were “minded to slay them.” The original, “dieprionto,” means “to saw into, to cut into, to saw asunder”; here it is rage that cuts into their hearts, not conviction of their sins as in Acts 2:37. There is one other use of this term, in the speech of Stephen (Acts 7:54) we have the same expression.

34 But there stood up one in the council,—There are four things said about Gamaliel here: (1) He was one of the council, a member of the Sanhedrin; (2) he was a Pharisee; if not the most influential, he was a leader among the Pharisees, while many of the other members were Sadducees; (3) he was a doctor of the law, or a teacher of the law; (4) he was respected and honored by all the people. The council feared the people, and as Gamaliel had such influence with the people it was prudent for them to hear him; hence, he asked that the apostles be put out so that he could address the council himself in the absence of the apostles.

35 And he said unto them, Ye men of Israel,—Gamaliel addressed them as “men of Israel”; these were common words of address to the council. Gamaliel proceeded then to give a timely warning as to what should be done with the apostles. He calls upon them to take heed to themselves as to what they were about to do. This does not mean that some danger is about to befall them, but that they should be careful or cautious about reaching a decision.

36 For before these days rose up Theudas,—Gamaliel now shows his wisdom by reminding them of some illustrations that mere pretenders will come to nought. Much discussion has been raised as to who Theudas was and what he did. It does not matter who he was; they were familiar with him and knew just what he had done. Josephus mentions a Theudas, who was a leader in an insurrection, but he could not have been this Theudas, for his rebellion was fifteen years later than this time. The times were full of revolts and rebellions, and as not less than three insurrec-tionary leaders were called Judas, and four Simon, there may have been two of the name of Theudas. This Theudas led about four hundred off, and was finally slain with his company.

37 After this man rose up Judas of Galilee—This Judas was one of those who led an insurrection about the time of the “taxing” or “enrolment.” Josephus mentions a Judas of Galilee who made a revolt against the Roman enrollment which was ordered while Cyrenius or Quirinus was governor; he also mentions that his sons were executed, but does not tell what became of Judas; however, Gamaliel says here that “he also perished,” and all that were with him were either killed or scattered abroad.

38-39 And now I say unto you,—Gamaliel, after reciting these illustrations of those who had failed in their efforts to reform or rebel, gives his advice. He now says, “Let them alone”; that is, literally, “stand off” or “aloof and suffer them” to go on. He gives his reasons or argument for his advice. He advises that their work can be left to the dealing of God, which, in case of Theudas and Judas, as cited, had brought the wicked counsels to nought. Furthermore, if these men were doing the work of God, they would be fighting against God to oppose them. This was a shrewd argument for Gamaliel, and was suited to the critical case of the apostles; Gamaliel does not imply that he was a secret disciple of Jesus or that he leaned toward the apostles. Gamaliel’s reasoning seems to be clear; from the cases mentioned he inferred that if these apostles had no other basis but such as those that Theudas and Judas had, they would come to nought and the Sanhedrin would have no use to oppose them; but on the other hand, if the work that the apostles were doing was of God, it would be vain for the council to oppose it—nay, worse, for it would be in vain, and even worse than that, they would be found fighting against God.

40 And to him they agreed:—The argument of Gamaliel had influence on the Sanhedrin; the council yielded; the apostles were recalled; to give vent to their malice, and perhaps in their thought, to atone somewhat for this concession to moderate measures, they beat the apostles, and then repeated their futile injunction to speak no more in the name of Jesus; then they let them go. This Gamaliel was the same one who had taught Saul of Tarsus. Some think that Saul was present; if so, what did he think of the counsel of his old professor? The members of the Sanhedrin may have felt that their honor was at stake, and that, if the apostles departed untouched, they themselves would be regarded as having proceeded against innocent men; hence, to save their honor and the honor of the court, and to make the impression that the apostles were guilty of some offense, they were scourged. This was a frequent, though a very disgraceful, punishment among the Jews. Jesus had warned his apostles of such treatment. (Matthew 10:17.)

41 They therefore departed from the presence of the council,^—The apostles considered it an honor to be followers of Jesus “by evil report and good report." (2 Corinthians 6:8.) Jesus had prepared them to meet ill treatment. (John 15:20.) The apostles departed from the Sanhedrin “rejoicing that they were counted worthy to suffer dishonor for the Name." No greater indignity could be put upon them than to be subjected to judicial scourging; such treatment would fill many with indignation, anger, or grief over the terrible injustice they suffered; but the apostles counted themselves fortunate, and they considered it an honor to suffer for Christ.

42 And every day, in the temple and at home,—The apostles continued to disregard the authority of the Sanhedrin and to obey God; they continued to teach in the temple and in every house. The two fields of apostolic work here mentioned are the public teaching at the temple, and the private teaching at home. Where crowds gathered and the disciples met, they continued to teach. The mission of the church is to carry the gospel to those who do not have it, and to edify itself in the things of God. This may be done by teaching “from house to house" (Acts 20:20) and publicly in the temple. “Teach" and “preach" are used here to describe the nature of the work of the apostles; “didaskontes" is the original for “teaching,” and “euaggelizomenoi” is the original for “preaching” or “evangelizing.” This is the first use of the specific word for “preach” in the Acts; it is the same word from which the English term “evangelize” comes, and means to proclaim good news. It is used frequently by Luke and Paul. (See Luke 2:10 Luke 9:6; 1 Thessalonians 3:6; Romans 1:15; 1 Corinthians 15:1; Galatians 1:23; Ephesians 2:17.) From the scourging the apostles went to preach Christ as the Savior of the world.

Questions on Acts

By E.M. Zerr

Acts Chapter 5

• · What certain man is introduced?

• · Relate his business transaction.

• · Then relate his religious transaction.

• · Who was associated with him in the act?

• · Who filled the heart of Ananias?

• · With what did he fill it?

• · Before whom was the lie of Ananias considered?

• · Was the sale of land required?

• · Was all the money required?

• · In what did the sin consist?

• · State what happened to Ananias.

• · How did this affect those who heard of this?

• · What was done by the young men?

• · Who came in a few hours afterward?

• · Of what was she unaware?

• · State Peter’s question and the answer.

• · Of what conspiracy was she accused?

• · Is it possible to tempt God?

• · Tell the announcement made to Sapphira.

• · What happened to her then?

• · How was her body disposed of?

• · What came upon the church at this time?

• · State what was now done by apostles’ hands.

• · At what place were they gathered?

• · What now happened to the community of goods?

• · State the frame of mind of the people.

• · Who were added to the Lord?

• · From what ranks and ages?

• · How did they demonstrate their faith?

• · From what communities were the sick brought?

• · How many of them were healed?

• · Who rose up at this time?

• · With what were they filled?

• · What was done with the apostles?

• · Explain meaning of "common" prison.

• · What officer released them?

• · State his orders to them.

• · To what does "this life" refer in 20th verse?

• · How did the apostles respond to the command?

• · Who were unaware of their escape at this time?

• · What activities did they perform while unaware?

• · State the report brought to their ears.

• · How did it affect them?

• · What further report was then brought them?

• · In what manner were the apostles brought to them?

• · Was this because of friendliness for the apostles?

• · Before what body were the apostles placed?

• · With what had they filled Jerusalem?

• · What guilt did the Jews fear would come upon them?

• · Repeat the answer of Peter and the other apostle.

• · What fact did they attribute to God?

• · What fact did they attribute to the Jews?

• · To what was Christ exalted?

• · Tell what he was to give to Israel.

• · By whom is this witnessed?

• · To what class was the Holy Ghost given?

• · How did all this affect the minds of the Jews?

• · What did they prepare to do?

• · Who dissuaded them from it?

• · How did this man stand among the people?

• · What did be insist should be done with the apostles?

• · With what argument did he support his advice?

• · State his reasoning as to the work of God or man.

• · Why would such reasoning be wrong today?

• · How did the Jews receive the advice?

• · In what manner were the apostles released?

• · What command was given them?

• · Did they obey it?

• · In what did they rejoice?

• · When, where, and what did they teach and preach?

Acts Chapter Five

Ralph Starling

Ananias and Sapphira moved by such benevolent hands,

Should they also dispose of their land.

Together they came up with a plan,

Keep part of the price and fulfill the demand.

When I became evident their story was not real,

It became clear their destiny was sealed.

They had not lied to man but to God,

Both died and were buried because of their fraud.

This, the church and others could not ignore,

And many believers were added to the Lord.

When the religious leaders learned of the situation,

They imprisoned the apostles with fiery indignation.

But an angel of the Lord released them by night,

Saying, “Do speak to the people the words of this life.”

When confronted by the authorities again,

Peter said, “We must obey God rather than men.”

Then Gamaliel, a doctor of law of great respect,

Stood up and by history made a request.

“Refrain from these men, leave them alone,

If they are not from God it will soon be known.

Hearing such testimony they were quick to agree,

After beating them they were set free.

The apostles departed without shame,

Counting it worthy to suffer for Christ’s name.

Having faced and survived such an ordeal,

They were ready to preach with t he same zeal.

And daily in the temple and every house,

They ceased not to preach Jesus the Christ!