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A.T. Robertson · Citado em PreceptAustin
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Robertson observes that hairesis "is applied here to the Sadducees; to the Pharisees in Acts 15:5; Acts 26:5; to the Christians in Acts 24:5-14; Acts 28:22. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts 4:1-2). Now it is extended to "the apostles" as a whole since Christianity has spread more rapidly in Jerusalem than before it began." In the Gospels, the main adversaries of Jesus were the Pharisees, but in Acts, the main adversaries were the Sadducees. Sadducees (4523) (saddoukaios) were the anti-supernaturalists (no angelic or demonic spirits, no resurrection, etc) who wanted to maintain their political ties with Rome. They were the religious and political liberals of the day and made up most of priests and their primary concerns were for the operation of the temple and the interpretation of the Law. "These theological liberals were the first to persecute the church." (MacArthur) Related Resources: What are the differences between the Sadducees and Pharisees? Who were the Sadducees? What are the different sects of Judaism? Apostles were filled with the Holy Spirit. Ananias and Sapphira with the unholy spirit. Now Sadducees with the a jealous spirit (surely energized by the "unholy spirit" Satan) I like Wiersbe's title for this section - "Truth and Consequences!"
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Robertson - The point in Acts 4:7 was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. “They were on the point of committing a grave judicial blunder” (Furneaux).
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Robertson adds "They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement. PURE CHURCH AND HOLY GOD - Some read the account of Ananias and Sapphira being struck down and accuse God of being harsh. "I thought God was supposed to be loving and forgiving. I thought all that wrath stuff was for Old Testament times." With an emphasis on grace and mercy, it's easy to overlook the equally important truth of God's holiness. We must remember that God has not changed (Malachi 3:6). He still hates sin as much as he ever did. And he is especially offended when his own people cut moral corners and try to hide behind the cloak of forgiveness. Thus, sinning Christians were removed from fellowship in order to preserve the purity of the church. (Life Application Bible Commentary – Acts) Steven
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Robertson - Here ekklēsia for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew 16:18), the other of the local body (Matthew 18:17). In Acts 7:38 it is used of the whole congregation of Israel while in Acts 19:32 it is used of a public assembly in Ephesus. But already in Acts 8:3 it is applied to the church which Saul was persecuting in their homes when not assembled. So here the etymological meaning of "assembly" disappears for "the church" were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight. All of Luke's uses of ekklesia - Notice this is the first use in Acts. Acts 5:11; Acts 7:38; Acts 8:1; Acts 8:3; Acts 9:31; Acts 11:22; Acts 11:26; Acts 12:1; Acts 12:5; Acts 13:1; Acts 14:23; Acts 14:27; Acts 15:3; Acts 15:4; Acts 15:22; Acts 15:41; Acts 16:5; Acts 18:22; Acts 19:32; Acts 19:39; Acts 19:41; Acts 20:17; Acts 20:28; George Barkman: 5 Reasons for discipline in the church: Purity = remove contamination from unconfessed sin; Remove the leaven (1 Cor. 5); Healthy body of Christ Perspective = Bring everybody back into the right perspective = seriousness of sin from God’s perspective Preventive measure = keeps others from sinning Perception of the world = Testimony of the church to outside world; outside world afraid to fake being a Christian; lines are clearly drawn; understanding that identification with Christ means a commitment to a life of holiness Power for the church to continue to grow and prosper Yet few churches practice any form of church discipline – Result: the church is rampant with spiritual hypocrisy! John Stott sums up this section - We have now seen that, if the devil’s first tactic was to destroy the church by force from without, his second was to destroy it by falsehood from within. He has not given up the attempt, whether by the hypocrisy of those who profess but do not practise, or by the stubbornness of those who sin but do not repent. The church must preserve its vigilance. (TNTC-Acts) Poor Trade-Offs Read: Acts 5:1-11 He who sows to his flesh will . . . reap corruption, but he who sows to the Spirit will . . . reap everlasting life. —Galatians 6:8 Life is full of trade-offs. Today’s poor choices are a down payment on tomorrow’s problems. It’s all a part of living with the law of God that says we reap what we sow (Gal. 6:7). That was true of a 30-year-old Mississippi resident. A conviction for felony drunk driving resulted in his getting a 15-year prison sentence. The judge then suspended 14 years of the sentence if the man would honor the terms of a 1-year house arrest. The trade-off was simple: Stay home and out of trouble for 1 year instead of going to prison for 15. But the man didn’t like being cooped up, so he went fishing—driving with a suspended license to get there. He was arrested and the judge threw him in prison. The fishing trip cost him many years of freedom. What bad trade-offs do we make? Do we reject God’s mercy so we can enjoy sin’s season of pleasure? In the Bible, we see some examples. Moses traded the Promised Land for an outburst of anger (Num. 20:7-13). David traded his reputation for a night of passion (2 Sam. 11). Ananias and Sapphira traded life for some extra money (Acts 5:1-11). Are you facing temptation today? Don’t give in. Cling to Jesus. Obey His commands. Never exchange fellowship with Him for anything. It’s always a poor trade-off. It's wise to flee when tempted— A fool is one who'd stay; For those who toy with evil Soon learn it doesn't pay. —DJD In the heat of temptation, don't lose your cool. Don't Break Community Read: Acts 5:1-11 Let love be without hypocrisy. Abhor what is evil. Cling to what is good. —Romans 12:9 The story of Ananias and Sapphira is a depressing chord that disrupts an upbeat account of the young church in action. Thousands of converts had trusted Christ. They were worshiping together and cared deeply for one another. One member, Barnabas, sold some valuable acreage and gave all the proceeds to meet some pressing church needs. Ananias took his lead from Barnabas and decided that he too would make an impressive gift. But he was only seeking attention. He and his wife pretended to give everything, but they gave only a portion. They got noticed—they both dropped dead in front of everybody! Taking the offering was never the same after that. Luke tells us that “great fear came upon all the church and upon all who heard these things” (Acts 5:11). Ananias and Sapphira lied to God by trying to deceive the congregation, which disrupted the sense of church community. To live in community demands that we live with integrity. That’s why God took such drastic action. When we join a church, we become part of other people’s lives. Our love for them should be without hypocrisy. That glorifies God and benefits everybody. We are to take our involvement in church as seriously as God does. We join our hearts and hands together, Faithful to the Lord's command; We hold each other to God's standards— All that truth and love demand. —DJD To keep harmony in the church, keep in tune with Christ. How Honest Are You? Read: Acts 5:1-11 Those who deal truthfully are [God’s] delight. —Proverbs 12:22 Woman’s Day magazine surveyed more than 2,000 people to check out their honesty level. When asked, “How honest are you?” 48 percent said very honest, 50 percent said somewhat honest, and the other 2 percent said not very honest. Sixty-eight percent of respondents confessed that they had taken office supplies from their job for personal use. And 40 percent admitted that they would cheat on their taxes if they knew they wouldn’t get caught. Ananias and Sapphira must have thought they could get away with lying (Acts 5:1-11). But they quickly found out differently when Peter confronted them and told them that they had lied to the Holy Spirit. Immediately they were struck dead (vv.5,10). The Lord’s desire was to keep His new church pure so He could use the believers in the lives of others. As Bible teacher G. Campbell
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Robertson - There was, of course, no virtue or power in Peter's shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matthew 9:20; Mark 6:56; John 9:5) and the use of Paul's handkerchief (Acts 19:12). God honors even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition. Marshall agrees with Robertson writing "The idea that shadows had magical powers, both beneficent and malevolent, was current in the ancient world and explains the motivation of the people.” Luke describes a similar unusual mode of healing in Acts 19... God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out.(Acts 19:11,12) Comment: The purpose of the miracles was to authenticate Paul's message (Acts 19:10). Notice Who was performing the miracles? God. Paul was simply His "chosen instrument" (Acts 9:15). MacArthur makes an excellent point that "the absence of a written New Testament by which to measure someone's teaching, God used signs and wonders to authenticate His message (2 Cor. 12:12; Heb. 2:3-4; cf. Acts 2:22)....The idea that healing power could be so magically transmitted was prevalent in the ancient world (cf. Matt. 9:21)" (MacArthur New Testament Commentary – Acts) Mark records a similar description in Jesus' healing ministry... When they had crossed over they came to land at Gennesaret, and moored to the shore. 54When they got out of the boat, immediately the people recognized Him, 55 and ran about that whole country and began to carry here and there on their pallets those who were sick, to the place they heard He was. 56 Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured. (Mark 6:53–56) We see a another description in Mt 9:20-22 And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; 21 for she was saying to herself, “If I only touch His garment, I will get well.” 22 But Jesus turning and seeing her said, “Daughter, take courage; your faith has made you well.” At once the woman was made well. Comment: Don't misunderstand what Jesus says. He is not saying that faith did the healing. Ultimately God did the healing and He also gave her the faith which "was the divinely appointed means for her bodily healing, as well as for her spiritual salvation." (ESV Study Bible) Acts 5:16 Also the people from the cities in the vicinity of Jerusalem were coming together, bringing people who were sick or afflicted with unclean spirits, and they were all being healed. KJV Acts 5:16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. bringing people who were sick Mt 4:24; 8:16; 15:30,31; Mark 2:3,4; 6:54-56; John 14:12 they were all being healed Acts 4:30; Mark 16:17,18; Luke 5:17; 9:11; 1 Cor 12:9; James 5:16 Acts 5 Resources - Multiple Sermons and Commentaries MULTITUDES COME ALL HEALED Also the people (plethos = crowd, multitude) from the cities in the vicinity (perix = around, only here) of Jerusalem were coming together - Notice it does not describe these as believers. But much like with Jesus (cf Lk 5:15), the word was out that healing and exorcisms were being performed by Jesus' apostles. Were coming together is imperfect tense describing them as coming one after another, a steady stream of sick folks. This is the first mention of the Gospel work spreading beyond the city of Jerusalem. Notice in this case, the people were being brought to the apostles. However Jesus' charge in Acts 1:8+ was that the apostles would go forth "both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” But in Acts 8:1 God would allows persecution and force them to go forth from Jerusalem. Luke the physician makes a clear distinction between those who were sick and those who were afflicted with unclean spirits. Thus Luke distinguishes those demonically afflicted from those affected by ordinary maladies (cf Acts 8:7). Bringing people who were sick - Bringing (phero) is in the present tense picturing a continuing stream of sick and oppressed coming into the city. Sick is asthenes (a = neg + sthenes = strong) meaning literally without strength, powerless, which is why others had to bring them to the apostles. Asthenes describes one's state of limited capacity to do or be something and is used literally of physical weakness (most of the uses in the Gospels) and figuratively of weakness in the spiritual arena (weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, Heb 7:18], etc) and thus powerless to produce results spiritually. While the primary meaning in this context is physical, all were also spiritually helpless. One wonders how many of these were in the multitudes in Acts 5:14. J
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Robertson adds that ochleo meant "to excite a mob (ochlos) against one, to trouble, annoy. Old word, only here in the N.T., though enochleo in Luke 6:18+. ("those who were troubled with unclean spirits were being cured.)." Unclean (169)(akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt; related = akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially sexual sin and the word foul is an excellent rendering. Akathartos is frequently associated with sexual sin, referring to immoral thoughts, passions, ideas, fantasies, and every other form of sexual corruption! An ugly word to be sure! It is not surprising that this word is repeatedly applied to filthy demonic spirits in the Gospels. Akathartos - 30x in the NT - note most of the uses in the Gospels refers to unclean spirits. Matt. 10:1; Matt. 12:43; Mk. 1:23; Mk. 1:26; Mk. 1:27; Mk. 3:11; Mk. 3:30; Mk. 5:2; Mk. 5:8; Mk. 5:13; Mk. 6:7; Mk. 7:25; Mk. 9:25; Lk. 4:33; Lk. 4:36; Lk. 6:18; Lk. 8:29; Lk. 9:42; Lk. 11:24; Acts 5:16; Acts 8:7; Acts 10:14; Acts 10:28; Acts 11:8; 1 Co. 7:14; 2 Co. 6:17; Eph. 5:5; Rev. 16:13; Rev. 17:4; Rev. 18:2
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Robertson on senate - The senate ([tēn gerousian]). From gerōn, an old man, just as the Latin senatus is from senex, old. Like the gerontes in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of “and” (kai) is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all. And sent orders to the prison house for them to be brought - This might be a slight play on words for sent is the verb apostello which is the root word for apostles (apostolos;), the very ones for whom they sent! APOSTLES IN BONDS While the apostles did not have to remain long in this prison house, as described below in the description of desmoterion their time may have been quite uncomfortable for they were very likely bound in uncomfortable stocks (picture), although Luke does not say the angel released them from stocks. Prison house (1201)(desmoterion from desmos = bond [deo = to bind] + tēreō = to observe, keep watch upon) is the place where bound persons are watched and observed. Mt 11:2 describes John’s confinement at Herod’s fortress which Josephus said was located on the east side of the Dead Sea in Peraea (Josephus Wars of the Jews 7.6.1f.). Excavations indicate this dungeon was equipped with stocks which were constructed with two widely separated holes for the victim’s legs to inflict great weariness and pain (i.e., torture!) In the Septuagint desmoterion described the place where Joseph and Samson were held. Desmoterion - 4x in the NT - NAS = imprisoned(1), prison house(3) - Matt. 11:2; Acts 5:21; Acts 5:23; Acts 16:2. 7x in the Septuagint = Ge 39:22; 39:23; Ge 40:3, 5 (“prison” where Pharaoh confined his chief officers with Joseph); Jdg. 16:21; Jdg. 16:25; Isa. 24:22
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Robertson quips "If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!" Greatly perplexed (at a loss)(1280)(diaporeo from dia = through + aporeo= to be at a loss as with the disciples in Jn 13:22) means to be thoroughly at a loss, totally perplexed, to be in much doubt, to hesitate greatly. Luke uses the imperfect tense (over and over, again and again) describing their confused mental state. They did not know what to make of all that was happening. God's supernatural ways have a way of perplexing natural men (Lk. 9:7 = Herod's perplexity at all the supernatural activity [cf Lk 9:2, 6]; Acts 2:12 = the crowd's "great perplexity" witnessing the sign and sounds of the coming of the Spirit) and even His own children (Peter in Acts 10:17).
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Robertson - They handled the apostles gently for fear of being stoned themselves by the people. You're Afraid Of Whom? Read: Numbers 13:30-14:10 The fear of man brings a snare, but whoever trusts in the Lord shall be safe. —Proverbs 29:25 Mrs. Ima Terror chased her husband through the crowds at the zoo, waving her umbrella and unleashing insults like invisible missiles. Her perspiring and winded husband, seeing that the lock on the lion’s cage had not quite closed, yanked it open, jumped into the cage, slammed the door, pushed the astonished lion hard against the bars, and peered over its shoulder. His frustrated wife shook her umbrella, stuttered in anger, and finally managed to explode, “Ralph, come out of there, you coward!” Ralph, in this fictitious story, is like the people of Israel that we read about in the book of Numbers. They were confused about whom they should really fear. They saw themselves as grasshoppers when compared to the giants in the land where God wanted them to go (13:32-33). If we are so afraid of people that we stop following the Lord, we’re not trusting Him. It shows that we have doubted His plan, His power, and His promises. We have failed to recognize that He, above all others, is the One to be feared—which means that He is to be reverenced, trusted, loved, and obeyed. Father, forgive us for fearing what we should not be afraid of, and for not fearing and trusting You. Our love for God should always move Our hearts to do what's good and right; Love also fears His judgments true And stands in awe of His great might. —D. De Haan Fear God, and you'll have nothing else to fear. Healthy Fear Read: Isaiah 51:7-16 | Bible in a Year: Leviticus 17-18; Matthew 27:27-50 The fear of man brings a snare, but whoever trusts in the Lord shall be safe. —Proverbs 29:25 Fear of the disapproval of others can often affect the way we act. Some Native Americans recognized this and used scorn and ridicule to promote social order. For instance, when a child of the Fox tribe was taught the do’s and don’ts of his culture, his elders didn’t hold over his head an abstract rule of morality. Nor did they threaten him with punishment now or in the hereafter. Instead, they said to him, “The people of the village may say things about you.” In that culture the power of social restraint was used as a motivation for right conduct. But in speaking to the tribes of ancient Israel, the Lord warned His people that the “reproach of men,” worrying about what people think, could be their downfall (Isa. 51:7-16). Their concern with what others said about them could cause them to make compromises. Instead, they were called on to trust the Lord and seek only His approval. This is also good advice for us, for “the fear of man” is a snare to many Christians. How much better to find our fulfillment in doing what pleases God! Then the crippling fear of what others think can give way to the confidence of a healthy fear—a reverence for God that frees us to live for His approval. Living for Jesus a life that is true, Striving to please Him in all that I do; Yielding allegiance, gladhearted and free, This is the pathway of blessing for me. —Chisholm The fear of the Lord can deliver us from the fear of others. Fear Escape Read: Proverbs 1:1-7 You who fear the Lord, trust in the Lord; He is their help and their shield. —Psalm 115:11 In our increasingly dangerous world, think of what we have to fear: Ominous terrorist threats, frightening crime rates, increasing natural disasters, sobering energy crises, . . . God. Yes, God. Ironic, isn’t it, that in a world full of fearful things, the single source of our refuge and safety is also the One we are instructed to fear? Consider Solomon’s words: “In the fear of the Lord there is strong confidence, and His children will have a place of refuge” (Prov. 14:26). Then look at the next verse: “The fear of the Lord is a fountain of life.” We try to avoid life’s fearful things because they interrupt our peace. Yet we are told to move toward fear—the fear of God. For those who “fear the Lord, . . . He is their help and their shield” (Ps. 115:11). Our faith in God can deliver us from the fears of the world (Ps. 23:4)—but only because our faith relies on a fear that is different from worldly fear. Proverbs 29:25 says, “The fear of man brings a snare, but whoever trusts in the Lord shall be safe.” To fear God is to sense His awesomeness. When we acknowledge that greatness and trust in Him, we no longer want to sin against Him. He becomes our refuge from the fears of this world. In Him we find peace. Fear Him, ye saints, and you will then Have nothing else to fear; Make you His service your delight; Your wants shall be His care. —Tate & Brady Those who fear God need not fear the world. Acts 5:27 When they had brought them, they stood them before the Council. The high priest questioned them, KJV Acts 5:27 And when they had brought them, they set them before the council: and the high priest asked them, they stood them before the Council Acts 4:7; 6:12; 22:30; 23:1; Luke 22:66 Acts 5 Resources - Multiple Sermons and Commentaries STANDING BEFORE THE SUPREME COURT Jesus had given His men a prophetic warning that this would take place... Be on your guard (blepo in the present imperative); for they will deliver (paradidomi same verb used of their Lord - Mt 26:45 = "betrayed") you to the courts (sunedrion - the Jewish "Supreme Court" - the Sanhedrin), and you will be flogged (Acts 5:40+) in the synagogues, and you will stand before governors and kings for My sake, as a testimony (marturion = witness) to them (Acts 5:30-32). (Mk 13:9) When they had brought them they stood them before the Council (sunedrion) - Recall that the Council is the highest legal, legislative, and judicial body among the Jews. Here we again have the verb stood (histemi), used multiple times in this section (Acts 5:20, 23, 25, 27). Because the apostles obeyed God to stand (Acts 5:20) and took their stand (Acts 5:25) in the Temple grounds, they were now brought to stand before the Sanhedrin. This is the second of four times Jesus’ followers were brought before the Sanhedrin - Peter and John = Acts 4:15, Peter and the apostles = Acts 5:27; Stephen = Acts 6:12; and Paul = Acts 22:30. Recall that the seating arrangement of the Sanhedrin was in the form of a semi-circle and the members were on elevated chairs, the who atmosphere designed to intimidate anyone who had to appear before them. Yes, men in there natural state would be fearful, but apostles filled with the Spirit of boldness would not be fearful. The high priest (archiereus) questioned them - Was this Annas or Caiaphas? We cannot know for sure. Questioned is the verb eperotao which was a legal technical term meaning to interrogate or examine. It is fascinating that the Sanhedrin do not interrogate them about their great escape (we can be certain they did not because of the nature of the apostle's answer in Acts 5:28). Now why didn't the Sanhedrin ask them about their jail break? My conjecture is that they really did not want to know! They knew that the jail had been securely locked and was well guarded. The only explanation for their escape would have been a miracle, a discussion the Sadducees assiduously sought to avoid! To give any credence to the supernatural would disrupt their doctrinal foundation and their entire belief system might crumble. We probably all know similar individuals who begin to fidget when we start to speak of the supernatural. Watch most people's reaction when you ask them where they would go forever if they died tonight (that's a question I like to ask folks whenever the opportunity presents itself as it provides a good segue to speak about our supernatural Gospel and supernatural God, Christ Jesus!) Acts 5:28 saying, "We gave you strict orders not to continue teaching in this Name, and yet, you have filled Jerusalem with your teaching and intend to bring this man's blood upon us." KJV Acts 5:28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. NET Acts 5:28 saying, "We gave you strict orders not to teach in this name. Look, you have filled Jerusalem with your teaching, and you intend to bring this man's blood on us!" We gave you strict orders not to continue teaching in this nam Acts 5:40; 4:18-21 intend to bring Acts 2:23-36; 3:15; 4:10,11; 7:52; 1 Kings 18:17,18; 21:20; 22:8; Jer 38:4; Amos 7:10 this man's blood upon us Jer 26:15; Mt 21:44; 23:35,36; 27:25; 1 Th 2:15,16 Acts 5 Resources - Multiple Sermons and Commentaries THE POWER OF THE GOSPEL IT FILLED JERUSALEM! Saying, "We gave you strict orders - More literally this is rendered as "We commanded (paraggello) you with a commandment (paraggelia)." This doubling of similar words ("paraggelia pareggeilamen") is a Semitic idiom which is used for emphasis (cf Lk 22:15 Jesus words "earnestly desired" is literally "desire to desire."). Robertson - The command referred to occurs in Acts 4:17 and Acts 4:18 and the refusal of Peter and John in Acts 4:20. Gave (orders) (3853)(paraggello) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge. Strict orders (3852) (paraggelia from para = beside, alongside + aggello = announce, tell, declare) literally describes the handing on of an announcement from one person to the side of another or the passing along of a message from one to another such as to what must be done. Paraggelia represents a directive from an authoritative source and was used of commands received from a superior and transmitted to others. Not to continue teaching in this Name - Twice he says "this Name...this Man's blood") They will not mention His Name, Jesus, regarding which Peter had clearly declared "there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (Acts 4:12+). They know that the Name Jesus means "Jehovah Saves" and they would simply have no part in acknowledging salvation in His Name as even a possibility. Recall also that the Sanhedrin are composed primarily of Sadducees who did not believe in life after death, so why would one need salvation! They know today! Teaching (present tense = continually) (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. And yet you have filled Jerusalem with your teaching - Your teaching is really God's teaching, the good news of the Gospel of salvation. They simply did not have eyes to see it or ears to hear it and be saved. And as
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Robertson says "Here it is rage that cuts into their hearts, not conviction of sin as in Acts 2:37" Cut (1282)(diaprio from dia = though + prio = to saw, cut with a saw) means to saw through, to divide with a saw (used literally in Lxx of 1 Chr 20:3), hence cut to the quick meaning infuriated or enraged, cut or torn emotionally. This reaction resulted in Stephen being stoned because "Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him." (Acts 7:54+).
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Robertson on Gamaliel - Gamaliel (Gamaliēl). The grandson of Hillel, teacher of Paul (Acts 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed “Rabban.” It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and “a doctor of the law” (nomodidaskalos]). This word appears already in Luke 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1 Tim. 1:7). Like other great rabbis he had a great saying: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess.” He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. Had in honour of all the people ([timios panti tōi laōi]). Ethical dative. Τιμιος [Timios] from τιμη [timē], old word meaning precious, dear. The men (τους ἀνθρωπους [tous anthrōpous]). Correct text as in verse 35, not “the apostles” as Textus Receptus. Bob Utley's Special Topic Pharisees - I. The term had one of the following possible origins: A. "To be separate." This group developed during the Macaabean period (this is the most widely accepted view), and separated themselves from the populace in order to keep the oral traditions of the Mosaic Law (i.e., Hasidim). B. "To divide." This is another meaning of the same Hebrew root (BDB 827, BDB 831 I, KB 976); both mean "dividing." Some scholars say it meant an interpreter (cf. Neh. 8:8; 2 Tim. 2:15). C. "Persian." This is another meaning of the same Aramaic root (BDB 828, KB 970). Some of the doctrines of the Pharisees have much in common with Persian Zoroastrian dualism (see Special Topic: Personal Evil). II. There have been several theories as to who made up the Pharisees. A. a theological sect of early Judaism (i.e., Josephus) B. a political group from the Hasmonean and Herodian periods C. a scholarly group of Mosaic interpreters helping the common person understand the Mosaic Covenant and the oral traditions that surround it D. a lay movement of scribes, like Ezra and the Great Synagogue, in competition to the priestly leadership of the temple They were formed out of conflict with 1. non-Jewish overlords (esp. Antiochus IV) 2. aristocracy versus laity 3. those committed to covenant living versus the common Jew of Palestine III. Our information about them comes from A. Josephus, who was a Pharisee 1. Antiquities of the Jews 2. Wars of the Jews B. the New Testament C. later Jewish sources IV. Their major doctrines. A. Belief in a coming Messiah, which was influenced by interbiblical Jewish apocalyptic literature like I Enoch. B. Belief that God is active in daily life. This was directly opposite from the Sadducees (cf. Acts 23:8). Many Pharisaic doctrines were theological counterpoints to the doctrines of the Sadducees. C. A belief in a physically-oriented afterlife based on earthly life, which involved reward and punishment (cf. Dan. 12:2). D. Belief in the authority of the OT as well as the Oral Traditions (Talmud). They were conscious of being obedient to the OT commands of God as they were interpreted and applied by schools of rabbinical scholars (Shammai, the conservative and Hillel, the liberal). The rabbinical interpretation was based on a dialogue between rabbis of two differing philosophies, one conservative and one liberal. These oral discussions over the meaning of Scripture were finally written down in two forms: the Babylonian Talmud and the incomplete Palestinian Talmud. They believed that Moses had received these oral interpretations on Mt. Sinai. The historical beginning of these discussions started with Ezra and the men of the "Great Synagogue" (later called the Sanhedrin). E. Belief in a highly developed angelology. This involved both good and evil spiritual beings. This developed from Persian dualism and the interbiblical Jewish literature. F. Belief in the sovereignty of God, but also the exercise of human free will (yetzers). V. The strengths of the Pharisaical movement. A. They loved, respected, trusted God's revelation (i.e., all of it, including Law, Prophets, Writings, and Oral Traditions). B. They were committed to being righteous followers (i.e., daily faith and life) of God's revelation. The wanted a "righteous Israel" to fulfil prophetic promises of a new, prosperous day. C. They advocated an equality with Judaistic society, which included all levels of people. In a sense, they rejected priestly (i.e., Sadduceean) leadership and theology (cf. Acts 23:8). D. They championed a valid human component to the Mosaic Covenant. They fully assserted God's sovereignty, but also held to the need for the exercise of human free will (i.e., the two yetzers). E. The NT mentions several respected Pharisees (i.e., Nicodemus, Rich Young Ruler, and Joseph of Arimathea). VI. They were the only sect of first century Judaism to survive the destruction of Jerusalem and the temple by the Romans in a.d. 70. They became modern Judaism. Dr Bob Utley's Special Topic Gamaliel - I. The Name A. The name means “God is my rewarder.” B. He is knows as “the elder” or Gamaliel I to distinguish him from a later relative, also very active in Jewish leadership. II. The Man A. Tradition says he was the grandson of Hillel. B. Other traditions say he had ties to the royal family of Herod (i.e. Agrippa I). C. Tradition says he was president of the Sanhedrin, but this probably refers to Gamaliel II. D. He was one of seven highly respected rabbi who was given the title Rabban. E. He died before A.D. 70. III. His Theology A. He was a highly respected rabbi. B. He was known for caring for and staying in control with the scattered Jews of the Diaspora. C. He was also known for his concern for the socially disenfranchised (his Takkonot often began with “for the benefit of humanity”). 1. orphans 2. widows 3. women D. He was Paul the Apostle’s rabbinical mentor in Jerusalem (cf. Acts 22:3). E. In Acts 5:33–39 he gives sage wisdom about how to handle the early church in Palestine. F. This rabbi was so highly thought of that at his death it was said, “When Rabban Gamaliel the elder died the glory of the Torah ceased and purity and saintliness (lit. ‘separation’) perished” (Sot. 9:15, taken from Encyclopedia Judaica, vol. 7, p. 296). G. It must be stated that Gamaliel’s motivation in this case is uncertain. He may have been asserting the wisdom of Pharisees against the impulsiveness of the Sadducees. These two powerful Jewish sects exploited each other at every opportunity! (Dr. Bob Utley www.freebiblecommentary.org) Acts 5:35 And he said to them, "Men of Israel, take care what you propose to do with these men. KJV Acts 5:35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. take care what you propose to do with these men Acts 19:36; 22:26; Jer 26:19; Mt 27:19 Acts 5 Resources - Multiple Sermons and Commentaries GOOD ADVICE BE WARY! And he said to them, "Men of Israel - This term is used in the NT only in Acts (Acts 2:22, 3:12, 5:35, 13:16, 21:28). Robertson says it is a "covenant name and...the stock of Israel." Moody Bible Commentary - As was typical of the Pharisees, Gamaliel believed that God is in control of everything happening, but he also believed in free will. He cautioned the Sanhedrin against exercising their free will in opposition to God’s will Vincent on men of Israel - Literally, men, Israelites. An honorable and conciliatory form of address (Ed: Remember a Pharisee is speaking to Sadducees). The term Israelite gradually gave place to that of Jew; but Israel was the sacred name for the Jews, as the nation of the theocracy, the people under God's covenant, and hence was for the Jew his special badge and title of honor. (Word Studies in the New Testament) Take care what you propose to do with these men - "Pay close attention" (NET) NIV has "consider carefully what you intend to do to these men." Take care (4337)(prosecho from pros = before, toward + echo = hold) means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted but still the idea of "the mind" was implied. Gamaliel is commanding them (present imperative) to hold their mind to what they do to the apostles. Acts 5:36 "For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. KJV Acts 5:36 For before these days rose up Theudas, boasting himself 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 scattered, and brought to nought. claiming to be somebody Acts 8:9; Mt 24:24; 2 Th 2:3-7; 2 Peter 2:18; Jude 1:16; Rev 17:3,5 and a group of about four hundred men joined up with him Acts 21:38; 2 Peter 2:2 Acts 5 Resources - Multiple Sermons and Commentaries EXAMPLE OF THE FATE OF THEUDAS For - Term of explanation. What is Gamaliel explaining. Clearly he is explaining to the rest of the Sanhedrin why they needed to be cautious regarding their treatment of the apostles. Some time ago Theudas rose up - The name Theudas although an unusual name to us today was a not uncommon name in the first century. Commentaries discuss the identity of Theudas but the fact is that there are definitive facts concerning this man (E.g., see v38 in Robertson). The important point is that he "rose up", attracted a sizable following. Claiming to be somebody -Some propose he claimed to be the "Messiah," but we cannot validate that from historical records. The fact that he was claiming to be somebody suggests an ego inflation problem and an inordinate desire for self-promotion. And a group of about four hundred men joined up with him - Whatever his cause was or his claim was (? Messiah), he clearly was able to attract a following. Joined up is prosklino used only here in the NT and meaning literally to incline toward and in the passive voice as here meaning to attach oneself to or be loyal to Theudas. Related Resource: Who was Theudas in the Bible? But he was killed - This is Gamaliel's main point. The rebellion or "movement" died because the leader Theudas (was killed - anaireo used in Acts 5:33+). And all who followed him were dispersed and came to nothing - The word followed is interesting as it is peitho which means to have confidence. The KJV renders it "as many as obeyed him." The idea of in this context is that Thuedas had caused these men to come to his point of view and course of action (imperfect tense - they kept on holding to his point of view). He must have been a very convincing leader, but regardless of his "charismatic" personality, his actions came to naught.
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Robertson says the apostles "felt honored to be dishonored!" For His Name - For the Lord Jesus Christ, for everything that speaks of His character and person. Horton on for His Name - That is, they suffered for the sake of all that "the Name," and therefore Christ's character and nature, includes, especially His Messiahship, Deity, Saviorhood, and Lordship (see Phil. 2:9-10+). (BORROW Acts Commentary) The irony is that the very Name the Sanhedrin refused to pronounce, is the very Name the apostles rejoiced to suffer shame for! Peter must have learned this truth well as he repeated it again in his first epistle If you are reviled for the NAME of Christ, you are blessed, because the Spirit of glory and of God rests on you. 15 Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; 16 but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this NAME. (1 Peter 4:14-16+) Kent
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Robertson adds this note on Jesus as the Christ - "Jesus is the direct object of the participles didaskontes (teaching) and euaggelizomenoi (preaching or evangelizing) while "the Christ" (ton Christon) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs." (Word Pictures in the New Testament) John