Acts Chapter 5
The Church Grows Despite Opposition
A. The Lie of Ananias and Sapphira
1. What Ananias and Sapphira Did
Acts 5:1–2 – “But a certain man named Ananias, with Sapphira his wife, sold a possession. And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet.”
Ananias and Sapphira stand in stark contrast to the generosity of Barnabas, who in the previous passage had sold land and laid the full proceeds before the apostles (Acts 4:36–37). Moved by a desire for recognition, the couple decided to imitate his outward act of devotion, but without the inward sincerity. Their sin was not in keeping part of the money, but in pretending that their gift represented the entire proceeds. In essence, they sought the appearance of great sacrifice without actually making it.
The verb used for “kept back” is the Greek nosphizomai, meaning to misappropriate or embezzle. This same word appears in the Greek Old Testament describing Achan’s theft from Jericho (Joshua 7:21), and in Titus 2:10 it is translated “to steal.” Just as Achan’s hidden sin brought trouble on Israel, so the deception of Ananias and Sapphira threatened to defile the purity of the early church. One commentator observes: “The story of Ananias is to the Book of Acts what the story of Achan is to the book of Joshua. In both narratives an act of deceit interrupts the victorious progress of the people of God.”
Sapphira was not an innocent bystander but fully complicit. She shared in the scheme, seeking together with her husband to be praised for a generosity they did not possess. The sin here illustrates that hypocrisy in the church is often a family sin—partners in marriage can be partners in deceit. Calvin noted that several evils were wrapped within their sin: contempt for God, sacrilegious fraud, vanity, ambition, lack of faith, corruption of church order, and hypocrisy. At its heart, their sin was rooted in pride and love of money.
2. Peter Confronts Ananias
Acts 5:3–4 – “But Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.’”
God gave Peter supernatural discernment, often described as the “word of knowledge” (1 Corinthians 12:8). Instead of receiving the applause he anticipated, Ananias was confronted with his sin. Peter discerned that Satan himself was working behind this deception. This demonstrates that Satan can influence believers when they yield to temptation, even though he cannot force them to sin. Ananias had to “conceive” this plan in his heart, showing that personal responsibility remains even when Satan tempts.
Peter exposed the seriousness of the lie. The sin was not against the apostles, nor against the congregation, but directly against the Holy Spirit, and therefore against God Himself. This is one of the clearest affirmations in Scripture of the deity and personhood of the Holy Spirit. One cannot lie to an impersonal force; only a personal God can be lied to.
Peter further pointed out that Ananias was under no compulsion to give the money. “While it remained, was it not your own? And after it was sold, was it not in your own control?” The sin was not in retaining some of the proceeds but in misrepresenting the gift as though it were total. Their deception was unnecessary and entirely self-inflicted. Greed was present, but pride was greater. They wanted the recognition of being sacrificial givers without actually making the sacrifice.
This hypocrisy finds modern parallels whenever believers exaggerate their spiritual devotion, pretend to be prayerful or Bible-saturated when they are not, or cultivate an image of holiness that does not match reality. It is the desire for reputation without righteousness, the pursuit of honor without holiness. Such pride corrupts the church more quickly than open immorality, for hypocrisy undermines the integrity of Christian witness.
3. The Death of Ananias
Acts 5:5–6 – “Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things. And the young men arose and wrapped him up, carried him out, and buried him.”
When Peter confronted Ananias with his sin, the man suddenly collapsed and died. It is significant to note that Peter did not speak a word of judgment or pronounce a curse. He simply declared the truth of Ananias’s sin, and God Himself executed judgment. This demonstrates that the apostles were not wielding arbitrary or magical power, but that the Holy Spirit Himself was guarding the purity of His church. As G. Campbell Morgan observed, this was not the caprice of an ecclesiastical official but the direct act of God. Peter, no doubt, was as shocked as anyone when Ananias fell dead at his feet.
The text emphasizes that Ananias “fell down and breathed his last.” Some modern readers wonder if the penalty was too severe for what might seem like a common sin. Yet the real wonder is not that God judged Ananias, but that He does not strike down countless others who commit similar sins today. What Ananias received was simply the just judgment of God without delay. Most of us live only because of the patience and longsuffering of God, who is not willing that any should perish (2 Peter 3:9). Ananias’s death reminds us that sin is never trivial before a holy God.
From a human perspective, the means of Ananias’s death may have been a heart attack or sudden collapse from shock. When his sin was exposed in the presence of the apostles and the gathered believers, he was overcome by the realization that the God of heaven had seen through his hypocrisy. He lived in a time when the presence of God was freshly manifest, when the early church was filled with awe and purity. In such an atmosphere, hypocrisy could not survive. His death serves as a warning that God’s holiness is not to be trifled with.
This event must also be considered in its historical context. The church was in its infancy, and God was laying the foundation of His people. A scandal of hypocrisy and deceit at this stage could have corrupted the witness of the church at its root. As Morgan once stated, “The Church has never been harmed or hindered by opposition from without; it has been perpetually harmed and hindered by perils from within.” God judged Ananias severely because the purity of His church was at stake.
Today, God’s judgment is not often so immediate or visible. The church has spread throughout the world, with many branches and local assemblies. Even if one part becomes corrupted, others may still remain faithful. Nevertheless, the sin of hypocrisy is just as serious in the sight of God today as it was then. As Pierson wisely remarked, this solitary example must stand as a lasting monument to what God thinks of hypocrisy and deceit in His church.
We should also recognize the spiritual lesson: many Christians in compromise fear not the sin itself but the shame of being found out. Ananias’s greatest terror was exposure. His death warns us not to presume on God’s patience, assuming there will always be more time to repent. Any delay of judgment is pure mercy, not entitlement. As James reminds us, “For what is your life? It is even a vapor that appears for a little time and then vanishes away” (James 4:14).
The result of Ananias’s death was that “great fear came upon all those who heard these things.” This fear was not mere terror but a reverent awe before the holiness of God. Revival, as Dr. J. Edwin Orr observed, is often like a judgment day in miniature. When God moves in revival, He first exposes and deals with the sins of His people. What the modern church might try to cover up with committees and damage control, God brings into the open for His glory. True revival is not first blessing and excitement, but cleansing, exposure, and fear of the Lord. Only after judgment within the house of God does the overflow of blessing come.
The burial of Ananias by the young men underscores the solemnity of the moment. Without ceremony or delay, they removed his body, showing that sin leads to death, and the church could not tolerate corruption in its midst. This was a sobering reminder that God’s holiness is not diminished under the New Covenant. Indeed, as Hebrews 12:29 declares, “For our God is a consuming fire.”
4. Peter Confronts Sapphira
Acts 5:7–9 – “Now it was about three hours later when his wife came in, not knowing what had happened. And Peter answered her, ‘Tell me whether you sold the land for so much?’ She said, ‘Yes, for so much.’ Then Peter said to her, ‘How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out.’”
Three hours after her husband’s sudden death, Sapphira entered the gathering unaware of what had taken place. Her ignorance was soon shattered by Peter’s direct question: “Tell me whether you sold the land for so much?” This was her opportunity to tell the truth, but she doubled down on the lie, proving herself a deliberate participant in the deception. Peter’s words reveal the gravity of her sin: “How is it that you have agreed together to test the Spirit of the Lord?” She was not an innocent victim pressured by her husband; she was a co-conspirator, united with him in hypocrisy.
This verse illustrates a sobering truth: when believers agree together in sin, they are not only deceiving others but testing the patience of the Lord Himself. They presumed that the Spirit of God would not expose their lie. To “test” the Spirit is to push against His holiness, as though to see how much sin God will tolerate. God’s judgment of Sapphira was therefore as just and righteous as His judgment of Ananias.
We are not told which of them first suggested the deception, but it is certain that both bore responsibility. If Ananias led, Sapphira should have resisted; submission in marriage does not extend to complicity in sin. If Sapphira suggested it, then her husband failed as spiritual leader by following her into hypocrisy. In either case, they failed together by uniting against God rather than in obedience to Him. Christian unity is a blessing when it is rooted in truth, but when united in sin, it only multiplies guilt.
5. The Death of Sapphira
Acts 5:10–11 – “Then immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband. So great fear came upon all the church and upon all who heard these things.”
Just as with her husband, Sapphira’s death came suddenly upon her being confronted with sin. The same judgment fell on her because she shared the same hypocrisy. The narrative is clear: the cause of their deaths was divine judgment, not natural coincidence. Shock and horror overwhelmed both when their lies were exposed, and their lives were taken by the hand of God.
This does not necessarily mean that Ananias and Sapphira were lost eternally. Scripture teaches that there is such a thing as a “sin leading to death” for believers (1 John 5:16–17), where God may choose to take a Christian home through physical death rather than allow them to persist in sin. Paul addressed this principle regarding those who abused the Lord’s Supper in Corinth, writing: “For this reason many are weak and sick among you, and many sleep” (1 Corinthians 11:30). Therefore, while we cannot know with certainty the eternal state of Ananias and Sapphira, it is biblically consistent to see this as temporal judgment, not loss of salvation. God is gracious even when His discipline is severe.
The account also highlights an important contrast with the Old Testament. When Achan sinned in Joshua 7, it was the community of Israel that executed judgment upon him and his family. But in Acts 5, the Lord Himself judged Ananias and Sapphira directly, removing this responsibility from the hands of the church. This distinction shows that the church is not to take up the sword or enforce judgment by death, but to leave such matters in the hand of God. The church’s task is to proclaim the gospel and exercise spiritual discipline, not capital punishment.
The result of these judgments was that “great fear came upon all the church and upon all who heard these things.” This is the first time in Acts that the word church (ekklesia) is used to describe the body of Christ. It is significant that its first mention is in the context of holiness, purity, and reverent fear. The church is not simply a gathering of people but the assembly of those called out by God, holy and set apart for Him. God established from the beginning that His church is to be marked by integrity and reverence, not by hypocrisy and deceit.
Even the meaning of their names underscores the message. Ananias means “God is gracious,” and Sapphira means “Beautiful.” Their lives betrayed these names, yet in God’s judgment we see His gracious beauty in two ways. First, if they were indeed genuine believers, His grace preserved their salvation despite their sin. Second, His beauty and grace were evident in His protection of the church, keeping it pure in its foundation. God’s work continued untainted, and His name was glorified.
As Dr. Orr noted, revival is often like judgment day. True revival begins with the cleansing of God’s people, as He exposes sin and instills holy fear. What the modern church might try to hide, God brings into the light, and the result is a stronger, purified witness. Fear fell not only on the believers but also on the surrounding community, and the church’s testimony of holiness was strengthened.
B. Continuing Power in the Church
1. Power Shown Through Miracles and Unity
Acts 5:12 – “And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon’s Porch.”
The early church, though still in its infancy, was marked by continuing displays of divine power. These were not random phenomena but direct answers to the prayer found in Acts 4:30, where the believers asked the Lord to “stretch out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.” God honored their request, confirming the message of the gospel with visible manifestations of His power.
The text does not enumerate the signs and wonders, but given the pattern of both the Gospels and the rest of Acts, they undoubtedly included healings, deliverances from unclean spirits, and supernatural interventions. These miracles served a dual purpose: they relieved suffering and also validated the apostolic witness, showing that the risen Christ was still at work through His people.
Equally significant is the statement that “they were all with one accord.” This unity was itself a work of the Spirit, perhaps even greater than the visible miracles. To bring selfish and prideful hearts into harmony requires the transforming power of God. In a world where division is natural, the church’s unity was a living testimony of the presence of the Spirit. Jesus Himself had prayed that His followers would be one, that the world might believe (John 17:21).
The miracles were performed “through the hands of the apostles.” God could have used any believer, but He chose, at this foundational stage, to authenticate the apostolic office through these mighty works. This established the apostles as trustworthy witnesses, whose testimony formed the basis of New Testament revelation. It was never about the apostles themselves but about Christ working through them.
Their gathering place, Solomon’s Porch, was a colonnade on the eastern side of the temple complex. It was an open public area, accessible to Jews and proselytes alike, where Jesus Himself had once walked and taught (John 10:23). This detail highlights that Christianity was not a hidden movement; it was publicly visible, firmly rooted in the Jewish context, yet boldly proclaiming Jesus as the Messiah.
2. The Church’s Reputation and Growth
Acts 5:13–14 – “Yet none of the rest dared join them, but the people esteemed them highly. And believers were increasingly added to the Lord, multitudes of both men and women.”
The impact of the Ananias and Sapphira incident lingered. Outsiders, though they respected the Christians, were hesitant to casually attach themselves to the church. Luke tells us that “none of the rest dared join them,” meaning the community recognized the seriousness of belonging to Christ. To join this body was to step into holiness and accountability, not into a mere social or religious club. The fear of God kept away pretenders and hypocrites.
At the same time, “the people esteemed them highly.” The church had credibility because it was marked by integrity. The deaths of Ananias and Sapphira did not harm the church’s witness; rather, they purified it. The world may scoff at holiness, but it always respects integrity.
Even with such fear and seriousness surrounding the church, Luke tells us that “believers were increasingly added to the Lord.” This is a crucial phrase. They were not merely added to a local group, an institution, or a movement—they were joined to the Lord Himself. Conversion is not primarily about affiliation with a congregation but about union with Christ. As Paul later explained, “But he who is joined to the Lord is one spirit with Him” (1 Corinthians 6:17).
The growth was not small or occasional. Luke uses the plural “multitudes” and emphasizes “both men and women.” The gospel’s power was indiscriminate, crossing gender, class, and status. The cleansing of the church through judgment did not stifle its growth. Rather, the Spirit moved in greater power, drawing many to Christ. The church grew not by lowering standards or diluting the message, but by exalting the holiness and majesty of God.
3. The Expectation of Miracles Among the Early Christians
Acts 5:15–16 – “So that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them. Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.”
The extraordinary power of God at work through the apostles reached such a level of renown that people began bringing their sick into the very streets. They laid them on beds and mats so that, if nothing else, the passing of Peter’s shadow might fall upon them. Whether or not actual healings occurred by the shadow itself is not explicitly stated, but Luke records the people’s expectation of miraculous power. Their actions reflected a deep conviction that God’s presence was uniquely manifest in the apostolic ministry.
This expectation finds a parallel in the woman who touched the hem of Jesus’ garment and was healed (Luke 8:44). The garment itself held no inherent power, nor did Peter’s shadow. Rather, these became points of contact where faith was released, and God honored that faith. The focus was never on the medium, but on Christ, the true healer, who worked through His apostles. Peter himself had already clarified this in Acts 3:12–16, when he insisted that the lame man at the temple was healed not by his own power or godliness, but through the name of Jesus Christ.
The word Luke uses for “overshadow” (episkiazō) is noteworthy. It is the same term used in Luke 1:35 to describe the overshadowing of Mary by the Holy Spirit and again in Luke 9:34 to describe the overshadowing cloud of God’s presence at the Transfiguration. This suggests that what people sought in Peter’s shadow was not superstition alone, but a recognition—whether conscious or not—of God’s overshadowing presence resting upon His servant.
The ancient world often attributed both good and evil powers to shadows, believing they could convey blessing or curse. Luke, however, does not endorse pagan superstition but reports the facts: the people expected healing even from the shadow of Peter. His account carries credibility, for as a physician, Luke would not have accepted unfounded miracle tales without investigation. The emphasis is not on magical power but on the sovereign working of God in response to faith.
The result was staggering: “they were all healed.” Whether afflicted with physical sickness or tormented by demonic spirits, all who came in faith experienced the healing touch of Christ through the ministry of the apostles. This is a remarkable testimony, for such universal healing is rare even in biblical history. God chose this moment in the church’s early life to display His power in an unrestrained way, confirming the message of Christ and laying a foundation for the spread of the gospel.
It is important to note the connection between purity and power. The severe judgment on Ananias and Sapphira had preserved the holiness of the church, producing great fear among the believers. That fear of God created an atmosphere of reverence, which God then honored by pouring out miraculous power. Holiness and power go hand in hand. A compromised church is a powerless church, but a purified church is one through which God delights to display His might.
Luke also records that “a multitude gathered from the surrounding cities to Jerusalem.” This marks the first time Acts mentions the work extending beyond Jerusalem’s boundaries. People flocked into the city rather than the apostles going out. While exciting, this was not yet the fulfillment of Jesus’ commission in Acts 1:8 to go into Judea, Samaria, and to the ends of the earth. It would take the pressure of persecution (Acts 8:1) to scatter the church and drive the gospel outward. For now, Jerusalem became a magnet of divine activity, drawing multitudes who hungered for healing and deliverance.
C. The Apostles Are Imprisoned by the Jewish Rulers
1. The Arrest and Imprisonment of the Apostles
Acts 5:17–18 – “Then the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation, and laid their hands on the apostles and put them in the common prison.”
The early church’s momentum, with signs, wonders, and rapid growth, soon provoked a fresh wave of opposition. The high priest, along with the Sadducees, could no longer tolerate the growing influence of the apostles. Acts 4:5–22 records a previous confrontation with Peter and John, which ended with threats but no lasting penalty. Now the entire apostolic group faced hostility. Luke alternates between depicting the church in its unity and spiritual vitality and its relationship to the hostile world. Here, persecution intensifies.
The text says they were “filled with indignation.” The apostles, like their Lord before them, were not opposed for doing wrong but for doing good. The miracles, the preaching of Christ, and the increasing popularity of the believers threatened the religious establishment. The Sadducees, in particular, were disturbed because the apostles proclaimed the resurrection of Jesus, which contradicted their theological denial of the resurrection and the supernatural. Their indignation was rooted not in love for truth but in jealousy and a desire to maintain control.
The apostles were placed in the “common prison,” showing they were treated like ordinary criminals. This imprisonment seems to have involved all of the apostles, not just Peter and John. It was not the first time imprisonment had been used as a tool against the church (Acts 4:3), and it certainly would not be the last. Opposition to the gospel, especially from religious authorities, has always been part of the church’s history. Jesus Himself warned His disciples, “If they persecuted Me, they will also persecute you” (John 15:20).
2. Angelic Intervention Frees the Apostles
Acts 5:19–20 – “But at night an angel of the Lord opened the prison doors and brought them out, and said, ‘Go, stand in the temple and speak to the people all the words of this life.’”
In the midst of this opposition, God intervened in a miraculous way. At night, an angel of the Lord opened the prison doors and released the apostles. Locked doors are no obstacle to God. As Hebrews 1:14 reminds us, angels are “ministering spirits sent forth to minister for those who will inherit salvation.” God sent this angel to minister on behalf of His servants, ensuring that the mission of proclaiming Christ would continue.
It is worth noting the irony: the Sadducees, who led this persecution, denied the existence of angels (Acts 23:8). Yet it was an angel who directly countered their efforts, delivering the apostles and sending them back into the temple to preach. God demonstrated His sovereignty with divine humor, using the very beings the Sadducees rejected to confound their opposition.
The angel commanded, “Go, stand in the temple and speak to the people all the words of this life.” Their freedom was not granted merely for comfort or safety but for mission. God delivered them so they could continue to proclaim the gospel openly, in the very place where the religious authorities least wanted to hear it. The phrase “this life” refers to the new life found in Christ—resurrection life, eternal life, life in the Spirit. Their message was not simply a set of doctrines but the proclamation of life itself, as Jesus declared: “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6).
This miracle also teaches an important balance. God sometimes delivers His people by supernatural means, as He did here. At other times, He allows them to suffer and even die for His name. Church history records that the apostles did not always receive miraculous rescues. Tradition tells us that:
Matthew was beheaded by the sword.
Mark was dragged through the streets of Alexandria until death.
Luke was hanged on an olive tree in Greece.
John survived attempts on his life, including being plunged in boiling oil, but eventually died a natural death.
Peter was crucified upside down in Rome.
James the brother of John was beheaded in Jerusalem (Acts 12:2).
James the Less was thrown from a high place and beaten with clubs.
Philip was hanged.
Bartholomew was whipped and beaten until death.
Andrew was crucified and continued to preach to his executioners.
Thomas was pierced with a spear.
Jude was killed with arrows.
Matthias was stoned and then beheaded, as was Barnabas.
Paul was beheaded in Rome.
This sobering list reminds us that while God sometimes delivers His people miraculously, other times He gives grace to endure suffering and martyrdom. Either way, His purposes are fulfilled, and His gospel advances. Our trust is not in constant miraculous escape but in the God who sovereignly ordains when to deliver and when to allow suffering.
Charles Spurgeon insightfully observed: “The angel of the Lord opened the prison door and set free the preachers, but might not be a preacher himself. He might give the ministers their charge, but he had no charge to preach himself.” The role of angels is to serve God’s people, but the privilege and responsibility of preaching belongs uniquely to redeemed men, not angels. God freed His servants, but the preaching of the gospel still rested on them.
3. The Apostles Resume Their Work and Are Discovered Missing
Acts 5:21–23 – “And when they heard that, they entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought. But when the officers came and did not find them in the prison, they returned and reported, saying, ‘Indeed we found the prison shut securely, and the guards standing outside before the doors; but when we opened them, we found no one inside!’”
The apostles’ obedience is immediate and remarkable. Released by the angel, they did not hesitate or retreat into secrecy. Instead, they went at daybreak into the most public place available—the temple—and began to teach. Their actions demonstrated unshakable faith and boldness. If there was any doubt about God’s will, the command of the angel in verse 20 had clarified it: they were to keep proclaiming the gospel openly.
Notice the timing: “early in the morning.” When others assumed they were still in prison, the apostles were already ministering among the people. Their obedience was not delayed or cautious but immediate and public. This reveals a principle for believers: when God opens a door, obedience should be prompt and wholehearted.
Meanwhile, the high priest and Sanhedrin gathered, fully expecting to assert their authority by summoning the apostles from prison. But the officers reported an astonishing scene: the prison doors were securely shut, the guards were at their post, but the cells were empty. God had overruled human power. The irony is almost humorous. The authorities prepared for a show trial, only to discover that their prisoners had vanished and were at large, preaching Christ again. Their attempt to suppress the gospel only served to magnify the power of God.
4. The Apostles Are Found and Arrested Again
Acts 5:24–26 – “Now when the high priest, the captain of the temple, and the chief priests heard these things, they wondered what the outcome would be. So one came and told them, saying, ‘Look, the men whom you put in prison are standing in the temple and teaching the people!’ Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned.”
The Jewish rulers were baffled: “they wondered what the outcome would be.” They could not deny the supernatural nature of what had happened. Prison doors were locked, guards were present, yet the prisoners were gone. They were confronted again with undeniable evidence that God’s hand was upon these men. Their fear and confusion echoed the repeated patterns seen during Jesus’ ministry, where signs and wonders left His opponents unable to explain what was happening.
Soon, a messenger brought word: the apostles were not hiding, but openly teaching in the temple courts. This was both boldness on the part of the apostles and humiliation for the rulers. Their prisoners had not only escaped but had returned to the very place of their arrest to continue proclaiming Christ. For the Sanhedrin, this was a public embarrassment, making their authority look weak and ineffective.
The captain and officers then arrested the apostles again, but “without violence.” Why? Because they feared the people. The crowd was favorable toward the apostles, recognizing the authenticity of their ministry and the reality of the miracles performed. To treat the apostles harshly might have provoked a riot. Yet even in this, the rulers revealed their true condition: they feared men but did not fear God. Despite clear evidence of God’s power, their concern remained maintaining control and avoiding public backlash.
The apostles, for their part, did not resist or appeal to the crowd for protection. They could have easily stirred up popular opinion against the authorities by crying out, “Will you allow them to take us away?” Yet they remained silent, trusting God rather than human power. Their conduct reflected the example of Christ, who “when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Peter 2:23).
Here we see the difference between carnal and spiritual solutions. A carnal response would have been to rally the people for their own safety. A spiritual response was to trust in the Lord who had already delivered them once and who could do so again, if it was His will. Their faith rested not in circumstances but in the God who rules over circumstances.
5. The Accusation Against the Apostles
Acts 5:27–28 – “And when they had brought them, they set them before the council. And the high priest asked them, saying, ‘Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man’s blood on us!’”
Once again, the apostles were brought before the Sanhedrin, the ruling religious council of Israel. This was not merely a small tribunal but the most authoritative body of Jewish leadership, composed of priests, scribes, and elders. The intention was clear: to intimidate the apostles by surrounding them with institutional power and authority. Yet, having already experienced God’s miraculous deliverance and boldness from the Holy Spirit, the apostles were not likely overwhelmed or impressed by the council’s setting. Their confidence was rooted in God, not in human courts.
The high priest’s charge began with a reminder of their prior command: “Did we not strictly command you not to teach in this name?” This was a reference to the earlier prohibition given to Peter and John (Acts 4:17–18), when the council demanded silence regarding Jesus. The apostles had already replied that they could not but speak what they had seen and heard (Acts 4:19–20). By continuing to preach Christ, they had openly defied the council’s orders. Yet their obedience was not rebellion for rebellion’s sake; it was allegiance to a higher command from God Himself.
The high priest then exclaimed: “Look, you have filled Jerusalem with your doctrine.” What was intended as an accusation was, in reality, a testimony to the effectiveness of the apostles’ ministry. Their teaching had saturated the city, spreading through the temple courts, homes, and marketplaces. The gospel had taken root so deeply that even their enemies acknowledged its reach. This fulfilled the very mission Jesus had given them in Acts 1:8, beginning in Jerusalem. The council’s complaint was therefore an unintended commendation of the Spirit’s power working through the apostles.
Finally, the high priest accused them of intending to “bring this Man’s blood on us.” Notice how he avoids using the name of Jesus, referring to Him dismissively as “this Man.” Yet despite their refusal to say His name, they could not escape the power and presence of Jesus—it confronted them in the testimony of the apostles. The charge itself is ironic. In Matthew 27:25, during Jesus’ trial before Pilate, the crowd led by the religious leaders had cried out, “His blood be on us and on our children.” Now, however, they recoiled at the idea of bearing responsibility. Their own words condemned them.
From the apostles’ perspective, there was truth in the accusation. They had indeed declared that Jesus was crucified by the hands of lawless men, with the complicity of Israel’s leaders (Acts 2:23; Acts 3:15). Yet their intention was not vengeance but salvation. They longed for the Sanhedrin to repent and believe, just as many priests eventually did (Acts 6:7). If the blood of Jesus were upon them, it could be either in judgment for rejecting Him or in atonement for receiving Him by faith. The apostles sought the latter, for only the blood of Christ cleanses from sin (1 John 1:7).
D. The Resolution of Their Case Before the Jewish Rulers
1. The Testimony of the Apostles Before the Sanhedrin
Acts 5:29–32 – “But Peter and the other apostles answered and said: ‘We ought to obey God rather than men. The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins. And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him.’”
Peter and the apostles responded with bold clarity: “We ought to obey God rather than men.” This principle is foundational to Christian ethics. Scripture commands believers to respect governing authorities (Romans 13:1–2; 1 Peter 2:13–14), yet human authority is never absolute. When human commands directly contradict God’s commands, obedience to God takes priority. This is not rebellion for its own sake, but submission to the highest authority. The apostles exemplify this principle here, declaring that no earthly court can silence them when God has commissioned them to speak.
Calvin rightly observed that when a father, ruler, or pastor exceeds his God-given role and demands what belongs only to God, he ceases to be obeyed as God’s representative and is to be regarded simply as a man. The apostles understood this clearly. The Sanhedrin was esteemed among men, but when they forbade obedience to Christ, their authority was nullified in that matter.
Peter’s testimony was brief, yet it captured the entire gospel message. He addressed:
Man’s guilt: “Jesus whom you murdered.” They were guilty of rejecting and killing the Messiah.
Jesus’ death: “By hanging on a tree.” Peter intentionally used the word “tree” to connect Christ’s crucifixion with Deuteronomy 21:22–23, where the law declares that anyone hanged on a tree is accursed. This underlined the shame and curse Christ bore, both from a Roman perspective (crucifixion) and from a Jewish one (bearing the curse of the Law). As Paul later explained, “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’)” (Galatians 3:13).
Jesus’ resurrection and exaltation: “Him God has exalted to His right hand.” Far from being cursed and rejected forever, Jesus was vindicated by resurrection and enthroned in glory.
Man’s responsibility to respond: “To give repentance to Israel and forgiveness of sins.” Repentance is not a human work but a gift granted by the exalted Christ. Forgiveness flows from His atoning death and victorious resurrection.
Peter also testified to the reliability of their message: “We are His witnesses to these things, and so also is the Holy Spirit.” This dual witness of the apostles and the Spirit confirmed the truth of the gospel. The apostles bore firsthand testimony as eyewitnesses, while the Holy Spirit validated their words with power, conviction, and signs. God has given the Spirit “to those who obey Him,” reminding us that the gift of the Spirit is inseparably connected to submission to Christ in faith.
This short sermon embodies the apostolic pattern of preaching: guilt, cross, resurrection, exaltation, repentance, forgiveness, and witness. It was Christ-centered, Spirit-empowered, and Scripture-rooted.
2. The Council’s Strong Reaction
Acts 5:33 – “When they heard this, they were furious and plotted to kill them.”
The reaction of the council was immediate and extreme: “they were furious.” Luke describes their response with a vivid phrase, meaning “cut to the heart” or “sawn asunder.” Instead of being convicted unto repentance, their hearts were violently stirred with rage. The same gospel that softens some will harden others (2 Corinthians 2:16).
Their anger revealed the true condition of their hearts. The message of Christ confronted their pride, exposed their guilt, and demanded repentance. Yet their response was not humility but hostility. Likely thoughts coursed through their minds: “Who are you to tell us to repent?” “Don’t you know our position?” “We are not guilty of Jesus’ blood.” Such self-righteous indignation blinded them to the truth.
Now, for the first time, Luke records that the Sanhedrin actively plotted to kill the apostles. Threats (Acts 4:21) and imprisonment (Acts 5:18) had escalated to murderous intent. When arguments failed, they turned to brute force. As James Boice observed, “Since they were unable to contend with the disciples on the level of truth, they resorted to naked authority and force. First, threats. Second, a beating. Ultimately, death.” This sequence reflects the world’s hostility toward the gospel. When the truth cannot be refuted, persecution intensifies.
3. Gamaliel’s Advice to the Sanhedrin
Acts 5:34–39 – “Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while. And he said to them: ‘Men of Israel, take heed to yourselves what you intend to do regarding these men. For some time ago Theudas rose up, claiming to be somebody. A number of men, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing. After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him. He also perished, and all who obeyed him were dispersed. And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it—lest you even be found to fight against God.’”
At this critical moment, when the Sanhedrin’s fury burned against the apostles, Gamaliel, a respected Pharisee and rabbi, stood up to speak. He was the grandson of the famous Rabbi Hillel and was later the teacher of Saul of Tarsus (Acts 22:3). He bore the distinguished title Rabban (“our teacher”), a higher honor than Rabbi (“my teacher”). Jewish tradition remembers him as one deeply respected for his knowledge of the law. The Mishnah itself laments his passing, saying, “Since Rabban Gamaliel the elder died there has been no more reverence for the law.”
It is significant that Gamaliel was a Pharisee. The Sadducees, who dominated the priestly class, had been leading the charge against the apostles (Acts 5:17). They denied both resurrection and angels, putting them in direct conflict with apostolic preaching. But without the Pharisees’ support, their efforts risked political weakness. Gamaliel’s voice therefore carried great weight.
Gamaliel cited two failed insurrections as cautionary examples. The first was Theudas, who rose up claiming authority but was slain, and his followers dispersed. Josephus mentions a Theudas, though likely at a later date, suggesting either that Josephus misplaced his chronology or that this was another man by the same name—a common possibility. The second was Judas of Galilee, who led a revolt in response to the Roman census around A.D. 6. His followers, called Zealots, eventually inspired further unrest, but Judas himself perished, and his movement fragmented. Gamaliel’s point was clear: many self-proclaimed leaders had arisen and failed.
His conclusion was pragmatic: “If this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it.” Gamaliel’s counsel was essentially to wait and see. While this showed a measure of restraint, it also revealed a kind of fence-sitting. He spoke as though the resurrection of Jesus, the miracles of the apostles, and the rapid spread of the gospel were insufficient evidence. He called for patience when repentance was demanded. The “test of time” can expose falsehood, but the true test is eternity. Many false religions and movements endure for centuries; longevity is not the measure of truth.
Still, God used Gamaliel’s words to restrain the Sanhedrin. His logic was sound in one sense: to fight against the apostles, if indeed their mission was of God, would be to fight against God Himself. The irony is that this is exactly what they were already doing by rejecting Christ.
4. After a Beating, the Apostles Resume Preaching with Joy
Acts 5:40–42 – “And they agreed with him, and when they had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.”
Gamaliel’s counsel prevailed, but not without compromise. The Sanhedrin, unwilling to release the apostles unscathed, had them beaten. The term refers to the Jewish punishment of thirty-nine lashes (Deuteronomy 25:3). This was no light chastisement; it tore the flesh from their backs and could even result in death. It was intended to instill fear and silence their preaching.
Yet the apostles left “rejoicing that they were counted worthy to suffer shame for His name.” This response defies human reasoning. They did not rejoice in pain for pain’s sake, but in the privilege of being identified with Christ. Jesus had foretold this in Matthew 5:11–12: “Blessed are you when they revile and persecute you… Rejoice and be exceedingly glad, for great is your reward in heaven.” To suffer disgrace for Jesus was not dishonor but glory. They bore the marks of Christ and considered it an honor.
Despite the Sanhedrin’s threats and cruelty, the apostles “did not cease teaching and preaching Jesus as the Christ.” Their obedience was unwavering. Daily, in the public courts of the temple and in the private setting of homes, they proclaimed that Jesus is the Messiah. The beating, intended to silence them, became another testimony of their faith and boldness. Persecution only deepened their resolve.
Here lies a powerful challenge to believers today. Many Christians are silenced not by lashes or imprisonment, but by the mere threat of social rejection or ridicule. The apostles pressed on with joy, courage, and determination. Spurgeon rightly exhorted: “Fear not; be brave for Christ. Live bravely for Him who died lovingly for you.” To shrink back from speaking Christ’s name out of fear of man is cowardice, especially when compared with the apostles’ example of faithfulness under bloodied backs and real danger.
