| Acts 5 | |
|---|---|
.JPG) Acts 5:12–21 inUncial 0189, written about AD 200. | |
| Book | Acts of the Apostles |
| Category | Church history |
| Christian Bible part | New Testament |
| Order in the Christian part | 5 |
Acts 5 is the fifth chapter of theActs of the Apostles in theNew Testament of theChristianBible. It records the growth of the early church and the obstacles it encountered.[1] The book containing this chapter is anonymous but early Christian tradition affirmed thatLuke composed this book as well as theGospel of Luke.[2] The contents of this chapter include the history ofAnanias and Sapphira, an account of themiraculous power and dignity of the Apostles, their imprisonment and liberation, examination before theSanhedrin, and scourging, and finallyGamaliel's advice to the Sanhedrin.[3]
The original text was written inKoine Greek.This chapter is divided into 42 verses.
Some earlymanuscripts containing the text of this chapter are:
The narrative underlines the authority of Peter, who could see through the deception byAnanias and Sapphira (verses 3–5, 8–9) and highlights the spiritual authority of the "church" (Greek:ekklesia, first used in Acts in verse 11) in form of 'signs' of God (inducing 'great fear' in verses 5 and 11, as well as healing miracles in the next section).[6] The sin of the couple was not simply the dishonesty on monetary value of the land sale, but rather the conspiracy to deceive the community (Greek:koinonia), which is a 'symptom of a more serious failure to be "of one mind" within the community' (cf.Ephesians 4:25;Colossians 3:9), that is, lying to the community equals to 'lying to God' (verse 4) and 'tempting theHoly Spirit' (verse 9; cf.Philippians 2:1-2 and2 Corinthians 13:14).[6]
Henry Alford observes that the deaths of Ananias (verse 5) and Sapphira (verse 10) "were beyond questionsupernaturally inflicted by Peter, speaking in the power of the Holy Spirit". He argues that "this is the only honest interpretation of the incident" and that attempts to attribute their deaths to "natural causes" such as "their horror at detection, and ... the solemn words of Peter" are not viable.[3]
This section summarizes the 'ongoing healing ministry of the apostles' which increases the reputation of the believers of Christ among 'the people' (verse 13), because the bringing out of the sick for healing in public is a manifestation of 'belief (verse 15) which recalls the popularity of Jesus' healing ministry (cf. Luke 4:40-1, 6:18-19). The healing power coming out of Peter is so wonderful that it does not need even to touch him (verse 15: cf. Luke 7:1–10; 8:43).[6]
Inthe previous chapter, the apostles received a 'blanket prohibition on teaching in the name of Jesus', which they disdainfully rejected (Acts 4:19). Then, before long, the authority arrested and placed the whole apostolic group in jail (verse 18). The apostles were soon miraculously released by an 'angel of the Lord', who instructed them to continue preaching in the temple (verses 19–21).[6]
This trial is 'essentially a reprise' of the previous one (Acts 4), with the charge of 'direct disobedience of an explicit instruction' (verse 28). Peter spoke of behalf of the apostles that they have to obey God, and not 'bound by any human court' (verse 29), followed by a summary of previous sermon points:Jesus has been killed by the authority who 'hanged him on a tree' (verse 30; referring toDeuteronomy 21:22–23; cf.Acts 10:39; also in Paul's epistle,Galatians 3:13), but raised and exalted by God to a position on his 'right hand', as a 'precondition for the outpouring of [spiritual] gifts' of 'repentance and forgiveness of sins now offered to Israel' (verses 31–32).[6]
Rabban Gamaliel the Elder was one of the great Pharisaic teachers of the first century (flourished c. 25–50 CE) and is later said to have been the teacher of Paul (Acts 22:3). As a member of theSanhedrin he began to question the wisdom of pursuing the case, which would be the main theme of the whole account: 'to recognize where God is at work'.[6] The examples he cited —Theudas andJudas of Galilee — are both mentioned in the same order by a first-century historian,Josephus (Ant. 20.97–98, 102);[9] but assigned to different time periods, with Judas linked to the time of the Roman census of Judea (cf.Luke 2:1-2) and Theudas dated by Josephus to procuratorship of Fadus (44–46 CE), which would happen after the account in this chapter.[10] The dating aspect is debated with arguments in favor of Luke or of Josephus, or the possibility of different Theudas and Judas.[11]
As Luke had mentioned (Acts 4:1;Acts 5:7) that there was an influential party ofSadducees in theSanhedrin, it is specifically noted here thatGamaliel was aPharisee, who was well-respected to provide balancing opinions to the counsels of the Sadducean members, especially regarding the Resurrection (cf.Acts 23:6–8). Gamaliel is known in theTalmud as "Rabban Gamaliel the Elder" (to distinguish him from his grandson of the same name, "Gamaliel the Younger"), the grandson ofHillel the Elder, the head of the school of Hillel, at some time president of the Sanhedrin, one of the most famous Jewish doctors (the title Rabban is given to only six others), and one whose greatness would be as a shield to his students (Acts 22:3).[13]
Following Gamaliel's advice, the Sanhedrin treated the apostles with caution, but nonetheless sentenced them to flogging (verse 40). The punishment was received by apostles with 'joy' (verse 41) as they considered it 'worthy to be dishonored for the Name' as martyrs.[11] The section concludes with an assurance that 'the gospel message is assiduously proclaimed, not only in the temple but from house to house'.[11]