The narrative indicates that the Sanhedrim had fully entered on the work of checking and crushing the party of Christ's disciples. Gamaliel expressed what the nature of their action might possibly prove to be - it might be even a "fighting against God." Some effort should be made to realize what they thought about their work, and how they deluded themselves with the notion that they alone were guardians of the truth of God, and in opposing the Christian party were really fighting for God. It is one of the saddest effects of cherished exclusiveness and self-confidence that these things actually blind men, and make it impossible for them to receive truth as newly presented to them. A little self-criticism, a little skill in testing their own motives, would have revealed to these men the low and unworthy passions and prejudices by which they were permitting themselves to be ruled. So often we need to "see ourselves as others see us," and may thankfully welcome any light that reveals ourselves to ourselves. These men were really "fighting against God."

I. IN FIGHTING AGAINST GOD MAN MAY WIN APPARENT AND TEMPORARY SUCCESSES. Only apparent, because they always lead men on to attempt further schemes, which involve them in utter ruin. Only temporary, because God has the long ages in which to secure the outworking of his purposes. Illustrate by the success of the Sanhedrim in the conviction and death of our Lord, and in the imprisonment of the apostles.

II. IN FIGHTING AGAINST GOD MAN DEALS WITH FORCES BEYOND HIS REACH. And they are sure to master him. Compare man's range of power with God's. Illustrate from the treatment of Christ; death was man's limit, resurrection was in God's power. So with apostles; imprisonment was man's limit, angel-deliverance was in God's power. God's miracles then, God's providences and overrulings now, surely mate and master man's utmost antagonism. This is true of persecutions, infidelity, or other forms of attack on Christian men, the Christian faith, or the spread of the Redeemer's kingdom. - R.T.

I. THE ARREST BY THE COUNCIL. The arrest of Peter and his brother apostles took place at the instigation of the council before whom they were brought. It was the intent of the rulers to make the new doctrine odious by making its teachers criminals. Thus reasoned the rulers. Moreover, they believed that truth confined behind bars and stone walls could not be very dangerous. But how little they understood the nature of the truth! There is a vitality in ideas utterly beyond the power of man to conceive. When once they are fully grasped by and instilled into the mind they become living, permanent influences. The teachings were safely lodged in men's hearts outside the prison, and not confined within the prison. The rulers also made the mistake of supposing that they could prevent the growth of the gospel by the power of authority. "Did not we straitly command you that ye should not teach in this Name?" They had no doubt as to their power to suppress it. But human authority takes no account of the intense enthusiasm which truth inspires in men who believe it, and the degree of self-sacrifice which it can evoke. You can never be sure that your authority has stopped up all loopholes of escape. You can never be sure that your authority can inspire fear enough to terrify the advocate of it into silence.

II. PETER'S REPLY TO THE COUNCIL. Here was another instance in which Christ's words were to come true, for He had said some time previously, "But when they shall deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak" (Matthew 10:19). Peter, in his reply, admitted the truth of the charges. The apostles had indeed refused to recognise the authority of the council, because they recognised a higher authority. "We ought to obey God rather than men." Peter, however, goes still farther. Not satisfied with merely answering their charges, he assumes the aggressive by re-affirming the doctrines he had been teaching the people, and boldly sets forth the claims of Christ. There is no shadow of a spirit of compromise in his words. Peter makes the startling announcement that Christ was a Prince. "Him bath God exalted... to be a Prince." Peter, nevertheless, unflinchingly declared the new truth, that salvation was not in a system, but in a man. There was one more step necessary to complete Peter's argument, which was that he and his fellow apostles had irrevocably committed themselves to these truths. "We are His witnesses of these things." Thus the reply of Peter's threw the necessity of action upon the council.

III. THE RELEASE BY THE COUNCIL. They began in bluster and ended in ignominious defeat. Gamaliel, the master mind among them, rises to state his position, having first, however, secured a temporary removal of the apostles. In private session he pleads for caution, his fundamental ground being that they cannot decide upon the merita of the case. They cannot tell yet whether this new movement is of God or of man. If it be of God, ye cannot overthrow it; if it be of man, it will come to an end of itself. They had had two marked instances in their own history of the schemes of men coming to an untimely end-namely, those of Theudas and Judas. This incident in the history of the early Church clearly shows two or three things which it is well to note. And one is that ideas cannot be suppressed by persecuting their advocates; and yet the world is very slow in learning this lesson. To shut Peter in jail is no answer to the doctrine he taught, that salvation is of Christ. Fanatic, dreamer, bigot, heretic, are names freely hurled against individuals who are doing what they can for their fellow-men. But these titles have no more power to prevent thought or action than a thistledown can keep back the tides. The personal equation in persecution makes it the infernal thing it is. Another thing to be remarked is that persecution serves the hated truth a good turn by causing it to be clearly stated before the public. If you will consider the causes that called forth four of Peter's sermons, you will find that; it was the opposition or doubt of unbelievers.

(E. S. Tead.)

Basil being offered the alternative of conforming to the Arian creed or of resigning his bishopric, he answered the prefect, who was interrogating him, with calm dignity, that he could not obey the emperor's will, "because it was inconsistent with that of his Sovereign Lord, and he could not worship any human creature, being himself a subject of that Lord, and commanded to be like Him." "Do you know his dignity to whom you speak?" asked Modestus. "I do," was the reply, "and I respect it, but that of God is greater. We are both His servants, and among Christians greatness depends not upon rank, but upon faith." The prefect threatened him with pains and penalties. The bishop smiled as he answered, "What are such threats to me? He who has nothing to lose can scarce fear confiscation, and I have no possession save these mean garments and some few books. Neither does he fear exile who counts no spot on earth his home, being here but a pilgrim and sojourner, seeking safer place of rest; heaven is my home. Nor do I fear torture; my frail body would endure but little — you could strike but one blow, and my pain is past; I should but depart the sooner to Him, for whose service alone I am willing to live, and after whom my soul yearns." Modestus could not forbear expressing his surprise at the boldness of the bishop's speech. "Perhaps," was the answer, "you have not before met with a Christian bishop, or under such circumstances you would have found the same conduct." The emperor yielded, and, his child being dangerously ill, the Empress Dominica even sought Basil's prayers on the young Galatus' behalf.

Ananias, Gamaliel, Israelites, Judas, Peter, Sapphira, Solomon, TheudasJerusalem, Solomon's PorticoAppear, Bring, Chief, Council, Front, Priest, Questioned, Sanhedrim, Sanhedrin, Stand, Stood1. After that Ananias and Sapphira his wife,
3. at Peter's rebuke had fallen down dead;
12. and that the rest of the apostles had wrought many miracles;
14. to the increase of the faith;
17. the apostles are again imprisoned;
19. but delivered by an angel bidding them preach openly to all;
21. when, after their teaching accordingly in the temple,
29. and before the council,
33. they are in danger to be killed;
34. but through the advice of Gamaliel, they are kept alive, and are only beaten;
41. for which they glorify God, and cease no day from preaching.

Acts 5:27

     7565   Sanhedrin

Acts 5:17-33

     2426   gospel, responses

Acts 5:17-41

     5919   popularity

Acts 5:27-29

     5542   society, positive
     5931   resistance
     7758   preachers, call
     7760   preachers, responsibilities
     8027   faith, testing of

Acts 5:27-40

     7757   preaching, effects

December 28. "The Holy Ghost, whom God Hath Given to them that Obey Him" (Acts v. 32).
"The Holy Ghost, whom God hath given to them that obey Him" (Acts v. 32). We can only know and prove the fulness of the Spirit as we step out into the larger purposes and plans of Christ for the world. Perhaps the chief reason why the Holy Spirit has been so limited in His work in the hearts of Christians, is the shameful neglect of the unsaved and unevangelized world by the great majority of the professed followers of Christ. There are millions of professing Christians--and, perhaps, real Christians--in …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Our Captain
'Him hath God exalted with His right hand to be a Prince.' --ACTS v. 31. The word rendered 'Prince' is a rather infrequent designation of our Lord in Scripture. It is only employed in all four times--twice in Peter's earlier sermons recorded in this Book of the Acts; and twice in the Epistle to the Hebrews. In a former discourse of the Apostle's he had spoken of the crime of the Jews in killing 'the Prince of life.' Here he uses the word without any appended epithet. In the Epistle to the Hebrews …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Whom to Obey, --Annas or Angel?
'Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18. And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Gamaliel's Counsel
'Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nought: 39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.'--ACTS v. 38, 39. The little that is known of Gamaliel seems to indicate just such a man as would be likely to have given the advice in the text. His was a character which, on its good side and by its admirers, would be described as prudent, wise, cautious and calm, tolerant, opposed to fanaticism …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Indwelling of the Spirit, the Common Privilege of all Believers
John 7:37-39 -- "In the last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive." Nothing has rendered the cross of Christ of less effect; nothing has been a greater stumbling-block and rock of offense to weak minds, that a supposition, now current …
George Whitefield—Selected Sermons of George Whitefield

On Zeal
"It is good to be always zealously affected in a good thing." Gal. 4:18. 1. There are few subjects in the whole compass of religion, that are of greater importance than this. For without zeal it is impossible, either to make any considerable progress in religion ourselves, or to do any considerable service to our neighbour, whether in temporal or spiritual things. And yet nothing has done more disservice to religion, or more mischief to mankind, than a sort of zeal which has for several ages prevailed, …
John Wesley—Sermons on Several Occasions

The First Sermon in the Tabernacle
This afternoon I will try to describe the subject, Christ Jesus; then, secondly, to speak for a little while upon its comprehensiveness; then to enlarge upon sundry of its excellencies; and conclude by testing its power. I. First, then, the SUBJECT. They continued both to teach and preach Jesus Christ. To preach Jesus Christ aright we must preach him in his infinite and indisputable Godhead. We may be attacked by philosophers, who will either make him no God at all, or one constituted temporarily …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Of the Recollection of God's Manifold Benefits
Open, O Lord, my heart in Thy law, and teach me to walk in the way of Thy commandments. Grant me to understand Thy will and to be mindful of Thy benefits, both general and special, with great reverence and diligent meditation, that thus I may be able worthily to give Thee thanks. Yet I know and confess that I cannot render Thee due praises for the least of Thy mercies. I am less than the least of all the good things which Thou gavest me; and when I consider Thy majesty, my spirit faileth because …
Thomas A Kempis—Imitation of Christ

The Reader Reminded How Much He Needs the Assistance of the Spirit of God to Form Him to the Temper Described Above, and what Encouragement He
1. Forward resolutions may prove ineffectual.--2. Yet religion is not to be given up in despair, but Divine grace to be sought.--3. A general view of its reality and necessity, from reason.--4. And Scripture.--5. The spirit to be sought as the spirit of Christ.--6. And in that view the great strength of the soul.--7. The encouragement there is to hope for the communication of it.--8. A concluding exhortation to pray for it. And an humble address to God pursuant to that exhortation. I HAVE now laid …
Philip Doddridge—The Rise and Progress of Religion in the Soul

May one Lose the Blessing?
The question trembles from many a lip--If I get the blessing, may I lose it? Most certainly. But, glory be to God! He has made ample provision for failure. There is no reason why we should fail; God has made ample provision against failure; we must not expect to fail; but in case we do fail, provision has been made. The most prolific cause of loss is disobedience--disobedience either to one of God's written commands, or to the inward promptings of His Holy Spirit. "The Holy Ghost whom God hath …
John MacNeil—The Spirit-Filled Life

Whether Fraud Pertains to Craftiness?
Objection 1: It would seem that fraud does not pertain to craftiness. For a man does not deserve praise if he allows himself to be deceived, which is the object of craftiness; and yet a man deserves praise for allowing himself to be defrauded, according to 1 Cor. 6:1, "Why do you not rather suffer yourselves to be defrauded?" Therefore fraud does not belong to craftiness. Objection 2: Further, fraud seems to consist in unlawfully taking or receiving external things, for it is written (Acts 5:1) that …
Saint Thomas Aquinas—Summa Theologica

Whether Whatever God Does Outside the Natural Order is Miraculous?
Objection 1: It would seem that not everything which God does outside the natural order of things, is miraculous. For the creation of the world, and of souls, and the justification of the unrighteous, are done by God outside the natural order; as not being accomplished by the action of any natural cause. Yet these things are not called miracles. Therefore not everything that God does outside the natural order is a miracle. Objection 2: Further, a miracle is "something difficult, which seldom occurs, …
Saint Thomas Aquinas—Summa Theologica

Whether Subjects are Bound to Obey their Superiors in all Things?
Objection 1: It seems that subjects are bound to obey their superiors in all things. For the Apostle says (Col. 3:20): "Children, obey your parents in all things," and farther on (Col. 3:22): "Servants, obey in all things your masters according to the flesh." Therefore in like manner other subjects are bound to obey their superiors in all things. Objection 2: Further, superiors stand between God and their subjects, according to Dt. 5:5, "I was the mediator and stood between the Lord and you at that …
Saint Thomas Aquinas—Summa Theologica

Whether Shamefacedness is About a Disgraceful Action?
Objection 1: It would seem that shamefacedness is not about a disgraceful action. For the Philosopher says (Ethic. iv, 9) that "shamefacedness is fear of disgrace." Now sometimes those who do nothing wrong suffer ignominy, according to Ps. 67:8, "For thy sake I have borne reproach, shame hath covered my face." Therefore shamefacedness is not properly about a disgraceful action. Objection 2: Further, nothing apparently is disgraceful but what is sinful. Yet man is ashamed of things that are not sins, …
Saint Thomas Aquinas—Summa Theologica

Whether Anyone Should be Excommunicated for Inflicting Temporal Harm?
Objection 1: It would seem that no man should be excommunicated for inflicting a temporal harm. For the punishment should not exceed the fault. But the punishment of excommunication is the privation of a spiritual good, which surpasses all temporal goods. Therefore no man should be excommunicated for temporal injuries. Objection 2: Further, we should render to no man evil for evil, according to the precept of the Apostle (Rom. 12:17). But this would be rendering evil for evil, if a man were to be …
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Binds a Man in Conscience?
Objection 1: It would seem that human law does not bind man in conscience. For an inferior power has no jurisdiction in a court of higher power. But the power of man, which frames human law, is beneath the Divine power. Therefore human law cannot impose its precept in a Divine court, such as is the court of conscience. Objection 2: Further, the judgment of conscience depends chiefly on the commandments of God. But sometimes God's commandments are made void by human laws, according to Mat. 15:6: "You …
Saint Thomas Aquinas—Summa Theologica

Whether the Devil is Directly the Cause of Man's Sinning?
Objection 1: It would seem that the devil is directly the cause of man's sinning. For sin consists directly in an act of the appetite. Now Augustine says (De Trin. iv, 12) that "the devil inspires his friends with evil desires"; and Bede, commenting on Acts 5:3, says that the devil "draws the mind to evil desires"; and Isidore says (De Summo Bono ii, 41; iii, 5) that the devil "fills men's hearts with secret lusts." Therefore the devil is directly the cause of sin. Objection 2: Further, Jerome says …
Saint Thomas Aquinas—Summa Theologica

Whether it is Praiseworthy to Enter Religion Without Taking Counsel of Many, and Previously Deliberating for a Long Time?
Objection 1: It would not seem praiseworthy to enter religion without taking counsel of many, and previously deliberating for a long time. For it is written (1 Jn. 4:1): "Believe not every spirit, but try the spirits if they be of God." Now sometimes a man's purpose of entering religion is not of God, since it often comes to naught through his leaving the religious life; for it is written (Acts 5:38,39): "If this counsel or this work be of God, you cannot overthrow it." Therefore it would seem that …
Saint Thomas Aquinas—Summa Theologica

Whether the Precept of Fraternal Correction Demands that a Private Admonition Should Precede Denunciation?
Objection 1: It would seem that the precept of fraternal correction does not demand that a private admonition should precede denunciation. For, in works of charity, we should above all follow the example of God, according to Eph. 5:1,2: "Be ye followers of God, as most dear children, and walk in love." Now God sometimes punishes a man for a sin, without previously warning him in secret. Therefore it seems that there is no need for a private admonition to precede denunciation. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

The Wheat and the Tares
'And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.' --ACTS iv. 32. 'And great fear came upon all the church, and upon as many as heard these things.'--ACTS v. 11. Once more Luke pauses and gives a general survey of the Church's condition. It comes in appropriately at the end of the account of the triumph over the first assault of civil authority, which assault …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

That the Christian Miracles are not Recited, or Appealed To, by Early Christian Writers Themselves So Fully or Frequently as Might have Been Expected.
I shall consider this objection, first, as it applies to the letters of the apostles preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians. The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the …
William Paley—Evidences of Christianity

The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel

The Holy Spirit Bearing Witness to Jesus Christ.
When our Lord was talking to His disciples on the night before His crucifixion of the Comforter who after His departure was to come to take His place, He said, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall bear witness of Me: and ye also bear witness, because ye have been with Me from the beginning" (John xv. 26, 27, R. V.), and the Apostle Peter and the other disciples when they were strictly commanded …
R. A. Torrey—The Person and Work of The Holy Spirit

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