And by the hands of the apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon\u2019s porch.
\nActs 5:12<\/p>\n
The second persecution of the Church is recorded in Acts 5:12\u201342. This section of the Book of Acts has two main divisions: the power of the apostles and the persecution of the apostles.<\/p>\n
I. THE POWER OF THE APOSTLES\u2014ACTS 5:12\u201316<\/p>\n
The first division deals with the power of the apostles which, in turn, led to the second persecution.<\/p>\n
A. The Evidence of Apostolic Authority\u2014Acts 5:12<\/p>\n
And by the hands of the apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon\u2019s porch.<\/p>\n
The account of the second persecution of the Church begins by describing the apostolic signs in verse 12a. This shows that it is not true that believers in general were doing miracles, signs, and wonders in the Book of Acts. Only the apostles and the apostolic legates, those who were appointed by the laying on of hands by the apostles, were able to do them. This fact has come out four times before in Acts 2:43; 3:6\u20137; 4:22, and 33; and now once again, here in chapter 5:12. Again, this ability was not given to believers in general, but by the hands of the apostles. The Greek tense means that these signs were wrought from time to time, which was evidence of apostolic authority. Just preceding this event was the story of Ananias and Sapphira, and their deaths. With their deaths, the Church was purged; with the Church purged, God could again work, as He was doing through the apostles.<\/p>\n
Verse 12b speaks about the spirit of the believers and the place of gathering. As to their spirit: they were all with one accord. As to place, they came together in Solomon\u2019s Porch, as was the case earlier in Acts 3:11. Because there were so many believers now, it was no longer possible to congregate in the upper chamber, as in Acts 1:13. While that room was big enough for the hundred and twenty, now there were at least over ten thousand Jewish believers. They had to meet in a place where many could gather and many could hear, and that was in Solomon\u2019s porch of the Temple Compound. The early Church, then, met within the confines of the Jewish Temple.<\/p>\n
B. The Response of the General Population\u2014Acts 5:13<\/p>\n
But of the rest durst no man join himself to them: howbeit the people magnified them.<\/p>\n
Other Jews chose not to believe and did not join themselves with the Jewish believers. This may have been due to two fears. First, fear of persecution that comes from the outside. There had already been one persecution against the Church, and the second persecution is soon to begin. Secondly, fear of discipline that comes from within, as was the case with Ananias and Sapphira.<\/p>\n
Nevertheless, they were of good report among the general population in that the people magnified them. Even those who did not become believers or associate with them, still spoke well of the believers for two reasons. First, the signs, such as, healing the sick, that the apostles were doing were good things. And secondly, because the accord or the unity of the Jewish believers was very evident in the sight of the unbelievers.<\/p>\n
C. The Growth of the Church\u2014Acts 5:14<\/p>\n
and believers were the more added to the Lord, multitudes both of men and women.<\/p>\n
The Greek tense means that \u201cthey kept on being added.\u201d In spite of the fear of the general population, Jews were still coming to the Lord; they were being added more and more. As a result, multitudes of both men and women became believers.<\/p>\n
D. The Unique Abilities of Peter\u2014Acts 5:15<\/p>\n
insomuch that they even carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them.<\/p>\n
Being the chief of the apostles, Peter had unique abilities. Although all the apostles had apostolic authority and apostolic power to perform unique miracles, Peter was the one who had the keys to the Kingdom and an ability, which was unique even among the apostles.<\/p>\n
This uniqueness is pointed out by the fact that they even carried out the sick into the streets. Sick people who could not walk by themselves were carried out by others into the open streets, and there they were laid on beds and couches or pallets. They did this so as Peter came by, at the least his shadow might overshadow some one of them. If his shadow touched them, they were healed every one (v. 15b). Because of Peter\u2019s position as the head of the apostolic group, he had these unique abilities.<\/p>\n
E. The Spread of the Reputation of the Apostles\u2014Acts 5:16<\/p>\n
And there also came together the multitude from the cities round about Jerusalem, bringing sick folk, and them that were vexed with unclean spirits: and they were healed every one.<\/p>\n
Verse 16a shows how the reputation of the apostles spread. Again, the tense means that \u201cthey kept on coming.\u201d Multitudes kept on coming from Jerusalem and from the cities round about Jerusalem in light of what they were seeing and hearing.<\/p>\n
There were two categories of people who were brought to the apostles for healing. First, they brought sick folk, those who had physical problems, and nothing more. And secondly: them that were vexed with unclean spirits, meaning those who had demonic problems. They may also have had physical problems, but in their case, the physical problems were caused by demons. This verse makes a clear distinction between mere physical sickness and demonic problems. There are two phrases in this verse that must be kept distinct: first, they brought sick folk to the apostles, people who had only physical problems; and secondly, they brought people vexed with unclean spirits or demonic problems. It is absolutely wrong to teach that all physical problems are due to demons. In fact, the majority of physical problems are due to human frailty, not due to sin in the believer\u2019s life nor due to some demonic problem.<\/p>\n
The result was in verse 16b: they were healed every one. Without exception, every one who came to the apostles was healed. It does not say that only those who had faith were healed. Regardless of whether the healed person had faith or not, everyone was healed because the apostles had the authority to heal. Again, this was a power that was limited to the apostles, and was part of the package of apostolic authority and apostolic power. The tense used in the Greek means \u201cthey were healed one at a time.\u201d This was constantly being repeated; one at a time, one by one, every one who came to the apostles was healed.<\/p>\n
This is certainly not true of faith healers today. Now and then they may have some success, but it is very rare. There have been people who have gone to faith healers and have come back claiming to have been healed, but a year later they were dead of that very thing. Merely exercising \u201cpositive confession\u201d will not do any more than \u201cpositive thinking\u201d will do. These things are not going to heal true physical maladies. They may heal psychosomatic problems, but they will not heal real physical problems.<\/p>\n
God may choose to heal miraculously; He may choose to heal through a doctor today; He may choose not to heal at all. Although they claim to be doing the same thing, faith healers cannot do what these apostles did; not every one who comes to them walks away healed.<\/p>\n
II. THE PERSECUTION OF THE APOSTLES\u2014ACTS 5:17\u201342<\/p>\n
The second division deals with the persecution of the apostles in four aspects.<\/p>\n
A. The First Arrest of the Apostles\u2014Acts 5:17\u201326<\/p>\n
1. The Cause and the Instigators of the Arrest\u2014Acts 5:17\u201318<\/p>\n
But the high priest rose up, and all they that were with him (which is the sect of the Sadducees), and they were filled with jealousy, and laid hands on the apostles, and put them in public ward.<\/p>\n
Verse 17 presents the start of the second persecution, beginning with the cause and the instigators. The instigators were: the high priest, who was Annas (Acts 4:6), and all they that were with him. These were members of the sect of the Sadducees. Just as in the first persecution, the second persecution was instigated by the Sadducees. The cause was: they were filled with jealousy. To be filled means, \u201cto be controlled\u201d; they were controlled by jealousy.<\/p>\n
The apostles were arrested and jailed in verse 18: [they] laid hands on the apostles, and put them in public ward, the same one in which Peter and John spent a night in Acts 4:3.<\/p>\n
2. The Divine Rescue\u2014Acts 5:19\u201321a<\/p>\n
But an angel of the Lord by night opened the prison doors, and brought them out, and said, Go ye, and stand and speak in the temple to the people all the words of this Life. And when they heard this, they entered into the temple about daybreak, and taught.<\/p>\n
Verse 19 reveals the means of the rescue: an angel of the Lord came to them by night and miraculously opened the prison doors, and brought them out. This is the first of several angelic interventions in the Book of Acts, with others recorded in Acts 8:26; 12:7\u201310, and 23.<\/p>\n
The angel then gave a command in verse 20: Go ye, and stand and speak. The word for stand means \u201cto stand with boldness.\u201d They were to go, not to some secret, underground church, but go to a very, very public place, the Temple Compound. They were to speak there to the Jewish people who were coming in all the words of this Life. This is a Hebraism meaning \u201call the words of Life\u201d or resurrection life, which is exactly what the Sadducees deny.<\/p>\n
The apostles immediately obeyed in verse 21a: And when they heard this, they entered into the temple, meaning the Temple Compound. At this point, it was just about daybreak, when Jews were starting to come in. They began to teach, and they continued teaching.<\/p>\n
3. The Meeting of the Sanhedrin\u2014Acts 5:21b\u201324<\/p>\n
Also in the morning, the entire body of the Sanhedrin convened for the purpose of putting the apostles on trial in verse 21b: But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel.<\/p>\n
The council or Sanhedrin was composed of: the high priest \u2026 and they that were with him, who were the Sadducees; and all the senate of the children of Israel, which included the elders who were the Pharisees. This shows that even though the first and second persecutions were instigated by the Sadducees, the Pharisees participated in both.<\/p>\n
Verses 21c\u201323 discuss the empty prison: and sent to the prison-house to have them brought. But the officers that came found them not in the prison; and they returned, and told, saying, The prison house we found shut in all safety, and the keepers standing at the doors: but when we had opened, we found no man within.<\/p>\n
In verse 21c, the Sanhedrin sent the officers to the prison-house to fetch the apostles for trial, but what they found was an empty cell in verse 22. They did not find them in the prison and had to return to the members of the Sanhedrin empty-handed.<\/p>\n
They gave their report in detail in verse 23. First, they declared: The prison-house we found shut and in all safety. The Greek word means \u201cto be shut tight.\u201d In other words, there was no possibility of an escape, because those prison doors were still shut tight. Secondly, they state that the keepers were standing at the doors, but when we had opened, we found no man within. In other words, the guards were still there as well. Although the prison doors were shut tight, although the guards were still there keeping things safe, the apostles were not found inside.<\/p>\n
The response of the rulers to this discouraging report was recorded in verse 24: Now when the captain of the temple and the chief priests heard these words, they were much perplexed concerning them whereunto this would grow.<\/p>\n
Those concerned included the captain of the temple, who was the one in charge of the prison and the Temple police and who was the second most important man in the Compound area. Also included were the twenty-four chief priests, who were Sadducees. They were all perplexed and they remained in a continued state of puzzlement concerning the apostles. They expressed one fear: whereunto this would grow or more literally, they were concerned \u201cas to what this would become.\u201d In other words, what would happen if this thing were allowed to go on; God forbid that the gospel should be allowed to continue to be proclaimed!<\/p>\n
4. The Second Arrest\u2014Acts 5:25\u201326<\/p>\n
And there came one and told them, Behold, the men whom ye put in the prison are in the temple standing and teaching the people. Then went the captain with the officers, and brought them, but without violence; for they feared the people, lest they should be stoned.<\/p>\n
In verse 25, they finally discover where the apostles are. The one who reported the whereabouts of the apostles was not named; he suddenly showed up and told them. The report was that the ones who were shut tight in the prison were: in the temple standing and teaching the people. This was not what was supposed to be happening at this point.<\/p>\n
In verse 26, the apostles are arrested once again. Those in charge included the captain of the Temple police and the officers, meaning the other members of the Temple police under the authority of the captain, and brought them, but without violence. This is an Imperfect Active, meaning \u201cthey were bringing the apostles in slowly and solemnly,\u201d and the manner in which it was done was without violence. The implication is that the first time the apostles were arrested, it was done with violence, but now they were arrested again without any violence.<\/p>\n
There was a sense of awe, but that was not the primary reason. The primary reason was: they feared the people. The Greek tense means \u201cthey kept on fearing the people,\u201d for the apostles, as seen earlier, still had a good reputation among the people. If the officers suddenly treated the apostles violently, they were in danger of being stoned, especially since the captain and the officers were Sadducees, while most of the people were followers of the Pharisees.<\/p>\n
B. The Examination of the Apostles\u2014Acts 5:27\u201333<\/p>\n
In verse 27a, the prisoners are brought in: And when they had brought them, they set them before the council.<\/p>\n
The council or the whole Sanhedrin, comprised of both Pharisees and Sadducees was gathered together, but again, it was the Sadducees who instigated this particular persecution.<\/p>\n
1. The Charge Against the Apostles\u2014Acts 5:27b\u201328<\/p>\n
And the high priest asked them, saying, We strictly charged you not to teach in this name: and behold, ye have filled Jerusalem with your teaching, and intend to bring this man\u2019s blood upon us.<\/p>\n
The high priest took the initiative and began questioning them in verse 27b. In the course of his questioning, he issued his accusation in verse 28. He reminded them of the previous order he had given them: We strictly charged you not to teach in this name; that is, in the name of Yeshua (Jesus). The first order was in Acts 4:17\u201318.<\/p>\n
The high priest was obviously speaking Hebrew because the Greek text contains a Hebraism, which literally reads \u201cwith charging we charged you.\u201d What they were charged with was: not to teach in this name; that is, they were not to teach any further in the name of Yeshua the Messiah. However, the high priest pointed out that they had been disobedient to the command of the Sanhedrin. They had shown this disobedience in that they had filled Jerusalem with their teaching.<\/p>\n
He also accused the apostles of having a hidden purpose in that they intend to bring this man\u2019s blood upon us. By using the expression this man, Luke shows they still refused to even use the name \u201cJesus.\u201d But, as they could be reminded, it was not the apostles who brought the blood of Yeshua upon them; they had brought the blood upon themselves in Matthew 27:25, when they said: his blood be upon us and our children. One thing this shows is that the Sanhedrin clearly understood the message of the apostles that Yeshua really was the Messiah, and that He was rejected by the leadership of Israel when they turned Him over to Gentile hands.<\/p>\n
2. The Response of the Apostles\u2014Acts 5:29\u201332<\/p>\n
The response of the apostles begins in verse 29: But Peter and the apostles answered and said, We must obey God rather than men.<\/p>\n
Peter again takes the lead as the chief of the apostles in verse 29a. The other apostles either added to what Peter said or they agreed with it. While most of the talking was done by Peter, the others did have something to say.<\/p>\n
They told the Sanhedrin the reason they disobeyed them in verse 29b. The Greek word for obey is used only in Luke\u2019s writings and Paul\u2019s writings, showing Luke\u2019s close connection with Paul. The expression we must is a Greek word that means \u201cit is necessary.\u201d In other words, there was a moral necessity to obey God. This moral necessity left them no choice, for they had to obey God; if obedience to God meant disobedience to men, so be it.<\/p>\n
This is an eternal principal: the apostles were under a higher authority, and so are we. We are to obey both God and men where possible, for the Bible commands us to obey those in authority over us. But if this human authority commands us to do that which the Bible clearly forbids, then we must choose to go with the higher authority: God. The reason they had to disobey the leaders was because there is a moral necessity to obey God rather than men.<\/p>\n
Then, in verses 30\u201331, the apostles present the story of the Messiah: The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree. Him did God exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.<\/p>\n
As to His coming in verse 30a: The God of our fathers raised up Jesus. By calling Him God of our fathers, Peter related the coming of Jesus to the Jewish covenants. This same God raised up Jesus. The phrase raised up is not a reference to His Resurrection, rather, it means God brought Yeshua \u201cto the forefront.\u201d It is simply describing the First Coming per se, just as in Judges 2:18: God raised up a saviour meant, \u201cHe brought a delivering judge to the forefront,\u201d He did not resurrect this judge from the dead. So, the God of our fathers brought Yeshua to the forefront, and the Messiah happens to be this very Jesus.<\/p>\n
Then, Peter described the death of the Messiah in verse 30b and again issued the charge: whom ye slew. The Greek word is a strong one meaning \u201cto take in hand,\u201d \u201cto lay hands on,\u201d \u201cto man handle,\u201d \u201cto kill.\u201d The means by which they killed Him was: hanging him on a tree, something Peter will say again in Acts 10:39 and will write about in 1 Peter 2:24. Peter was not emphasizing death by the cross, but death by being hung on a tree. Here, the emphasis is not on the cross or the shape of the tree, but upon the tree itself. Under the Mosaic Law, this was a cursed way to die (Deut. 21:22, 23; Gal. 3:13). Peter clearly charged the Sanhedrin with the murder of the Messiah when they turned Him over to the Gentiles, and yes, he did intend to put the blood of the Messiah into their lap.<\/p>\n
Peter next described the exaltation of the Messiah in verse 31a: Him did God exalt with his right hand. In contrast to their murdering Him, God exalted Him, repeating what he said in Acts 2:23\u201324. Now, Yeshua is by God\u2019s right hand, and He does His work by His right hand. The exaltation of Yeshua included His Resurrection, His Ascension into Heaven, and His present session at the right hand of God the Father. The exaltation is seen in the two positions that He now has: first, He is a Prince, as already stated in Acts 3:15; and secondly, He is a Saviour.<\/p>\n
In verse 31b, the purpose of the Messiah\u2019s death and Resurrection was: to give repentance to Israel. Repentance as a nation is the prerequisite of the Second Coming. Here, Peter pointed to Yeshua\u2019s future mission, the remission of sins, which was accomplished by His death. In the future, He will remove the sins of Israel; however, His present mission is to remove the sins of those who believe.<\/p>\n
Finally, Peter declares that the apostles are witnesses to this fact in verse 32: And we are witnesses of these things; and so is the Holy Spirit, whom God has given to them that obey him.<\/p>\n
The apostles are witnesses, as is also the Holy Spirit who was promised in John 15:26\u201327. The Holy Spirit is also a witness whom God has given to them that obey him. This is a reference to the Spirit\u2019s indwelling ministry that those who obey receive the indwelling Spirit. Obedience here is the obedience of faith.<\/p>\n
3. The Reaction of the Sanhedrin\u2014Acts 5:33<\/p>\n
But they, when they heard this, were cut to the heart, and were minded to slay them.<\/p>\n
When they heard Peter\u2019s accusation, the effect was that they: were cut to the heart, a Greek word that means, \u201cto be sawn asunder,\u201d \u201cto be sawn in two,\u201d \u201cto be cut in two.\u201d Previously in Acts 2:37, when the audience was cut to the heart, the reaction was conviction; this time the reaction was rage. The desire was to slay the apostles and be rid of them once and for all; in other words, they were plotting to kill them. However, there was one problem they were faced with: disobedience to a command of the Sanhedrin simply did not carry the death penalty under Jewish law. That was the problem.<\/p>\n
C. The Interruption and Advice of Gamaliel\u2014Acts 5:34\u201339<\/p>\n
The conspiracy to try to do away with the apostles was interrupted suddenly by the advice of Gamaliel.<\/p>\n
1. The Background of Rabban Gamaliel\u2014Acts 5:34<\/p>\n
But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honor of all the people, and commanded to put the men forth a little while.<\/p>\n
The man himself is introduced in verse 34a: But there stood up one in the council. This shows that Gamaliel was a member of the Sanhedrin. As to his religious persuasion, he was a Pharisee, a well-known Pharisee.<\/p>\n
Gamaliel was a disciple of Rabbi Hillel, and at this time, he was the head of the School of Hillel. In Jewish sources, he was known as Rabban Gamaliel. Most rabbis were simply called Rav or Ravi, which means \u201cteacher\u201d or \u201cmy teacher\u201d respectively, but Gamaliel was given a title of \u201cRabban.\u201d This is a title above rabbi, which means \u201cour teacher\u201d and was a special title of the leader of the School of Hillel. Gamaliel was the first of seven rabbis to have this title. This was the same Gamaliel who was Paul\u2019s teacher according to Acts 22:3. He had so much influence in his own time that the Jewish Mishnah states:<\/p>\n
\u201cSince Rabban Gamaliel the elder died there has been no more reverence for the law, and purity and abstinence died out at the same time.\u201d<\/p>\n
The point is that Rabban Gamaliel was able to hold a moral force that others followed, simply because of the strength of his own moral character.<\/p>\n
The verse also states that he was a doctor of the law, which refers to his position of knowledge in the Law of Moses; he had authority to interpret the Law in accordance with the Jewish traditions. Other doctors of the Law are mentioned by Luke in Luke 2:46 and 5:17. As to his reputation, he was: had in honor of all the people; everybody held him in some degree of honor, including Sadducees, as this context will show. One of his more famous sayings was, \u201cProcure yourself a teacher; avoid being in doubt; do not accustom yourself to give tithes by guess.\u201d This was Rabban Gamaliel.<\/p>\n
In verse 34b, Gamaliel issues his command: put the men forth a little while. In other words, put them outside the council chamber of the Sanhedrin, so that they would not be privy to the discussion that was now to be held. It was only temporary, until a decision was reached.<\/p>\n
2. The Address of Gamaliel\u2014Acts 5:35\u201339<\/p>\n
Gamaliel then gave his address to his fellow Sanhedrin members, pointing out three things.<\/p>\n
a. The Need for Using Caution\u2014Acts 5:35<\/p>\n
And he said unto them, Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do.<\/p>\n
The point of verse 35 is that they must use caution. He addressed them as: Ye men of Israel, and then told them: take heed to yourselves. Literally, the Greek words are \u201chold your mind for\u201d or \u201chold your mind on yourselves.\u201d In other words, do not act too rashly. As for touching these men, take careful stock; be very careful concerning these men and what you are about to do to them.<\/p>\n
Gamaliel\u2019s defense of the apostles raises the question, \u201cWhat were his motives?\u201d Three possible things might be involved. First, Gamaliel was well known for his wisdom and would not move rashly; to try to kill these men would be a very rash move. Secondly, this persecution was instigated by the Sadducees, and what they were angry about was the preaching concerning the resurrection of the dead. Thirdly, Gamaliel was a Pharisee and believed in the resurrection of the dead. As a Pharisee, he was against the Sadducees and was not about to follow their lead.<\/p>\n
There is no need to assume that he was some kind of \u201csecret believer\u201d or that he defended the apostles because he was seriously contemplating the fact that Jesus might be the Messiah. On one hand, it was a matter of prudence or wisdom not to act too rashly. On the other hand, he was not about to follow the Sadducees\u2019 lead, especially since he knew that what they were upset about was not something the Pharisees denied. They did deny the specific Resurrection of Yeshua, but they were not angry about the concept of the preaching of the resurrection of the dead as such.<\/p>\n
b. Two Illustrations from the Past\u2014Acts 5:36\u201337<\/p>\n
Gamaliel gave the example of Theudas in verse 36: For before these days rose up Theudas, giving himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nought.<\/p>\n
The events of chapter 5 took place in the year A.D. 35 and the revolt of Theudas occurred some time before that year. He gathered a following of about four hundred men and lead a revolt against Rome. But Theudas was killed and all who followed him were also killed or were dispersed; the whole movement came to nothing. This is the only record we have of this revolt; there is no historical account of a revolt by Theudas.<\/p>\n
Next, Gamaliel gave the example of Judas of Galilee in verse 37: After this man rose up Judas of Galilee in the days of the enrolment, and drew away some of the people after him: he also perished; and all, as many as obeyed him, were scattered abroad.<\/p>\n
Some time after Theudas, another man named Judas of Galilee rose up \u2026 in the days of the enrollment, which was the year A.D. 6. We know more about this revolt against the census of Publius Quirinius.<\/p>\n
Quirinius had passed orders for two censuses. The first one was passed in the year 8 B.C. and is recorded in Luke 2:2. This first census brought Mary and Joseph to Bethlehem, where Jesus was born. Quirinius passed a second enrollment law in the year A.D. 6, when he became the Roman legate of Syria. It was the second decree that caused the revolt lead by Judas of Galilee. But he also perished, and all that were with him were also scattered about.<\/p>\n
While no other record of the revolt by Theudas exists, there is a record of the revolt of Judas of Galilee by Josephus. Judas of Galilee instigated the revolt by claiming God alone is King. He proclaimed that to pay tribute to Caesar is treason against God. He resented the fact that Judah was now reduced to the status of being a mere Roman province. The purpose of this second census was to determine what the tax should be paid to Rome, and this is what caused the revolt to break out.<\/p>\n
The revolt was crushed by the Romans and Judas himself was beheaded, but his movement survived with the Zealot Party. Eventually, the Zealot Party did lead the major revolt against Rome in the years A.D. 66\u201370. This was also the party that made the last stand at Masada in A.D. 73.<\/p>\n
c. The Application of the Illustrations\u2014Acts 5:38\u201339<\/p>\n
And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will be overthrown: but if it is of God, ye will not be able to overthrow them; lest haply ye be found even to be fighting against God.<\/p>\n
With these words, Gamaliel gave the application of the two illustrations: Refrain from these men; in other words, \u201cstand off from them,\u201d \u201chands off of them,\u201d \u201clet them alone.\u201d The reason was that if this counsel or this work be of men, it will be overthrown, just as it was with Theudas and with Judas of Galilee. What Gamaliel was saying was, \u201cLet things be. If the movement is of God, nothing could be done against it; if it is of man, it will die of its own.\u201d<\/p>\n
Some have taken Gamaliel\u2019s words and made them into divine truth. However, Luke simply recorded what Gamaliel said but did not confirm the truth of what he said. This was Gamaliel\u2019s personal opinion, it was not biblically true. What Gamaliel said is not to be considered as biblical truth, because many things that are not of God have prospered. Many things, such as, the cults and false religions, which are not of God have survived. Again, this was Gamaliel\u2019s opinion, not biblical truth, and we must be careful not to use this as biblical truth.<\/p>\n
D. The Results\u2014Acts 5:40\u201342<\/p>\n
1. The Result for the Sanhedrin\u2014Acts 5:40<\/p>\n
And to him they agreed: and when they had called the apostles unto them, they beat them and charged them not to speak in the name of Jesus, and let them go.<\/p>\n
The first result is that the Sanhedrin agreed with Gamaliel\u2019s advice and accepted his argument against the contention of the Sadducees that they needed to find a way to have these men killed.<\/p>\n
At that point, the apostles were called back into the council chamber, and they were punished by being beaten. The basis for the beating was disobedience of the previous order of the Sanhedrin not to preach. They received the \u201cforty stripes save one,\u201d which was based upon Deuteronomy 25:2\u20133. For the first time, believers suffered physically because of their faith; there was no beating in the first persecution.<\/p>\n
They then gave them a second order and for the second time they were ordered not to speak in the name of Jesus, a repeat of the command of Acts 4:18. They were forbidden to continue preaching and teaching in the name of Yeshua. They were then released.<\/p>\n
2. The Results for the Apostles\u2014Acts 5:41\u201342<\/p>\n
They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name. And every day, in the temple and at home, they ceased not to teach and to preach Jesus as the Christ.<\/p>\n
The first result was rejoicing for being able to suffer for the Lord in verse 41. They began rejoicing with their release from the presence of the Sanhedrin. They rejoiced that they were counted worthy to suffer this type of dishonor for the cause of the Messiah. They were willing to suffer for the Name. The word Name is rightfully translated with a capital \u201cN.\u201d In Judaism, that Name was equated with the four letters of God\u2019s Name, YHVH, which is translated \u201cJehovah\u201d in English. Now, the Name is applied to Yeshua. While it was used in the sense of dishonor by the Sanhedrin, the Jewish believers were willing to be proud of it and to pay the price for it.<\/p>\n
The second result for the apostles was renewed zeal in verse 42. This is seen by the frequency with which they continued in the Temple and in the home to talk about Yeshua. They went from house to house proclaiming and teaching in the name of Yeshua. It states: they ceased not. The Greek tense means \u201cthey kept it up.\u201d Once again they disobeyed the order of the Sanhedrin and continued preaching, which included both evangelizing and teaching. The content of their teaching was: Jesus as the Christ; that Jesus of Nazareth is the Messiah of promise.<\/p>\n
SUMMARY<\/p>\n
The second persecution of the Church can be summarized by five points. First, it was specifically against all the apostles, not just two as in the first persecution. Secondly, it was instigated because of apostolic power. Thirdly, it was instigated by the Sadducees. Fourthly, at this point the Pharisees basically stayed aloof. And fifth, it resulted in bodily harm.<\/p>\n","protected":false},"excerpt":{"rendered":"
And by the hands of the apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon\u2019s porch. Acts 5:12 The second persecution of the Church is recorded in Acts 5:12\u201342. This section of the Book of Acts has two main divisions: the power of the apostles … <\/p>\n