Acts 5:26 - Meaning and Application

We are not told what the apostles preached to the people. No doubt they spoke, as the angel had directed them, “the words of this life.” But we do have an account of what happened between them and the council. In their suffering, more of God’s power and energy appeared than even in their preaching.

First, we see the apostles seized a second time. If God intended this, we might ask why he rescued them from their first imprisonment. But he did this to humble the pride and restrain the rage of their enemies. Now he showed that the apostles had not been released because they were afraid to stand trial. They were ready to give themselves up and appear before their strongest opponents.

The officers brought them without violence and with as much respect and gentleness as they could. They did not drag them out of the temple, bind them, or haul them away roughly. They spoke to them respectfully. One would think they had reason to act that way, out of respect for the temple, that holy place, and from fear of the apostles. They might have feared that the apostles would strike them, as Peter had struck Ananias with judgment, or call fire from heaven, as Elijah did. But what really held them back was fear of the people, who had such respect for the apostles that they would have attacked the officers if they had abused them.

Even so, the officers brought the apostles to those they knew were hostile and ready to use violence against them (Acts 5:27). They set them before the council as accused men. So the rulers who should have frightened evil workers became a terror to good men instead.

Next comes their examination. The high priest, speaking for the court, laid out the charge against them (Acts 5:28). First, he said they had disobeyed official orders and refused to submit to the court’s commands and bans (Acts 5:28). “Did we not strictly order you, by our authority, not to teach in this name? But you have disobeyed and kept preaching, not only without our permission, but against our express command.” Those who ignore God’s commands are often very strict about demanding obedience to their own commands. They say, “Did we not command you?” But Peter had already told them that God’s authority is higher than theirs, and that God’s commands must come first. They had forgotten that.

Second, they accused the apostles of spreading false teaching among the people, or at least a new teaching not approved by the Jewish church or by what had been handed down from Moses’ chair, the place of recognized teaching authority. “You have filled Jerusalem with your teaching,” they said, “and disturbed the public peace. You have drawn people away from the established religion.” Some take this as a proud and scornful remark: “Your foolish teaching, which is not worth noticing, has made such a stir that even Jerusalem, the great holy city, is full of it. It is the talk of the town.” They were angry that men they regarded as worthless had become so important.

Third, they accused the apostles of a hostile plan against the government. They said the apostles were stirring up the people by presenting the rulers as wicked and tyrannical, and as rightly hated by both God and man. “You mean to bring this man’s blood on us,” they said, meaning the guilt of his death before God and the shame of it before people. So they charged the apostles not only with refusing the court and treating it with contempt, but also with sedition and disorder, as if they were trying to turn the people against the leaders for putting to death a man who was not only innocent, but good and great, Jesus. They also feared the Romans, because they had been led into this matter.

See how people can do evil boldly, yet cannot bear to hear of it afterward or have it brought back to them. In the heat of persecution they could shout, “His blood be on us and on our children,” as if they were willing to bear the blame forever. But now that they had time to think more calmly, they treated it as a great insult to have his blood laid at their door. In this way, their own consciences convicted and condemned them. They feared to carry guilt that they had once been ready to take on.

Then Peter and the other apostles answered the charge. They all spoke to the same point. Whether they were examined one by one or answered together, they spoke as one, because the same Spirit gave them words. They relied on their Master’s promise that when they were brought before councils, they would be given what to say in that very hour, along with courage to say it.

They first defended their disobedience to the great Sanhedrin, impressive as that court was (Acts 5:29). “We must obey God rather than men.” They did not appeal to the miracles they had performed, though those miracles spoke strongly enough for them. Humbly, they passed over that and appealed to a truth everyone admits, even natural conscience. God had commanded them to teach in the name of Christ, so they had to do it, even though the chief priests forbade it. Those rulers set themselves against God, and they will have much to answer for, when they punish people for refusing to obey them in what God requires.

They also defended their work of filling Jerusalem with Christ’s teaching, even though preaching Christ did expose the evil of those who had tried to destroy him. If that brought his blood on them, they had only themselves to blame. The court treated it as a crime that they preached Christ and his gospel. “Then,” they said in effect, “we will tell you who this Christ is, and what his gospel is. Then judge whether we should not preach it. Yes, we will take this chance to preach it to you, whether you listen or refuse.”

They told the chief priests plainly the shame they had done to Jesus: “You killed him and hung him on a tree.” They could not deny it. Instead of making excuses or asking pardon for bringing this man’s blood on them, the apostles repeated the charge and stood by it. “It was you who killed him. It was your deed.” People being unwilling to hear their faults is no reason not to tell them the truth. Some excuse their silence by saying the times will not tolerate reproof. But those whose duty it is to reprove must not be frightened by that. The times must bear it, and they will bear it. Cry out loudly, and do not hold back. Cry out loudly, and do not be afraid.

Then they told them what honor God had given to this Jesus, and let them judge who was right, the persecutors of his teaching or the preachers of it.

He calls God the God of our fathers, meaning not only the apostles’ fathers, but also the Jews’ fathers. This showed that in preaching Christ they were not preaching a new god or drawing people away to worship other gods. They were also not setting up anything against Moses and the prophets. Instead, they were staying with the God whom the Jewish fathers had served, and Christ answered the promises God had made to those fathers, as well as the covenant and the symbols and shadows of the law given to them.

The God of Abraham, Isaac, and Jacob is the God and Father of our Lord Jesus Christ, and that gives great honor to Christ. First, God raised him up, meaning he fitted him for and called him to his great work. This may point to the promise given through Moses, that the Lord would raise up a prophet for the people (Deuteronomy 18:15). God raised Christ from hiddenness and made him great, or it may mean he raised him from the grave. In that case, the meaning is, “You killed him, but God brought him back to life. So God and you are clearly on opposite sides about Jesus, and which side should we choose?”

Second, God exalted him by his right hand, that is, by his own power. Christ had been covered with shame, but God crowned him with honor. God has lifted him up to the highest place, to sit, rest, and rule at his right hand. He has given him the highest authority, so we must teach in his name. God has given him a name above every name.

Third, God appointed him to be a Prince and a Savior, so we should preach in his name and make known both his rule as Prince and his grace as Savior. There is no having Christ as Savior unless we are willing to take him as Prince too. We cannot expect to be rescued and healed by him unless we yield ourselves to his rule. Even the judges in former times were called saviors. Christ rules in order to save. Faith receives the whole Christ, who came not to save us in our sins, but to save us from our sins.

Fourth, he was appointed as Prince and Savior to give repentance to Israel and forgiveness of sins. That is why the apostles must preach in his name to the people of Israel, since his gifts were meant first and chiefly for them. No one who truly loved his country should oppose this. Why should the rulers and elders of Israel resist one who came bringing Israel nothing less than repentance and pardon? If he had come to free Israel from Rome and to give them power over nearby nations, the chief priests would have welcomed him gladly. But they did not value repentance and forgiveness, nor did they see their need for them, so they could not accept his teaching.

Repentance and forgiveness always go together. Where true repentance is worked, forgiveness is surely given. No one is forgiven apart from repentance. No one is released from sin’s guilt and punishment unless they are also freed from sin’s power and rule, turned away from sin, and made to hate it. It is Jesus Christ who gives both repentance and forgiveness, and he is authorized to give both. Whatever the gospel covenant requires, it also promises. If we are commanded to repent, then Christ is appointed to give repentance through his Spirit working with the word, awakening the conscience, producing sorrow for sin, and bringing a real change in heart and life. The new heart is his work, and the broken spirit is the sacrifice he provides. And if he gives repentance, he would not leave his own work unfinished by refusing forgiveness. This shows how necessary it is that we repent, and how earnestly we should come to Christ by faith for grace to work repentance in us.

All of this is well confirmed. First, the apostles themselves testify to it. They were ready to swear, if needed, that they saw him alive after his resurrection and saw him ascend into heaven. They also experienced the power of his grace in their own hearts, lifting them to things far beyond their natural ability. “We are his witnesses,” they say, “appointed by him to tell this to the world. If we stayed silent, as you want us to, we would betray the trust he gave us.” In a trial, witnesses should never be silenced, because the case depends on their testimony.

Second, the Holy Spirit also testifies. Their witness is valid before any human court, but the Spirit’s witness is even greater, because it comes from heaven. God has given his gifts and graces to those who obey Christ. That is why they must preach in his name. The Holy Spirit was given for this very purpose, and his work cannot be stopped. The giving of the Holy Spirit to obedient believers, not only to bring them into the obedience of faith but also to make them useful in it, is a strong proof of Christianity’s truth. God gave the Holy Spirit through his Son and in his name (John 14:26), and in answer to his prayer (John 14:16). Christ also sent the Spirit from the Father (John 15:26; John 16:7). This shows the glory to which the Father has exalted him. The Spirit’s great work is not only to vindicate Christ, that is, to show him to be right and true (1 Timothy 3:16), but also to glorify him. Since all the Spirit’s gifts tend to lift up Christ’s name, they prove that his teaching is from God. Otherwise, divine power would not be carrying it forward.

Finally, the giving of the Holy Spirit to those who obey Christ, both to help them obey and as a present reward for obedience, clearly shows that it is God’s will that Christ be obeyed. Then let the court decide whether they should obey men instead of him.

The apostles’ defense made a strong impression on the court, though not the one reason might have expected from men who claimed wisdom, learning, and holiness. Such clear reasoning should have cleared the prisoners and won over the judges. Instead, they grew angry and were filled, first, with indignation at what the apostles said. They were cut to the heart because their own sin was put plainly before them, and they were furious to see the gospel of Christ so well defended and therefore likely to spread. When Peter preached to the crowd on the day of Pentecost, they were cut to the heart in repentance and godly sorrow (Acts 2:37). But these men were cut to the heart with rage and anger. The same gospel is a smell of life leading to life for some, and a smell of death leading to death for others. Gospel enemies not only shut themselves out from its comfort, they fill themselves with fear and become their own tormentors.

Second, they were filled with malice against the apostles themselves.

Since they see they cannot stop the apostles’ message except by stopping their lives, they decide to kill them, hoping that will end the work. While the apostles kept serving Christ with calm trust and a peaceful mind, their enemies stayed in a state of confusion, frustration, and inner unrest. The servants of Christ enjoyed steady comfort, but the people fighting against him only grew more troubled.

Then comes the wise advice Gamaliel gave to the council. Gamaliel was a Pharisee by his religious party and a teacher of the law, meaning he studied the Old Testament and trained students in it. Paul later said he had been taught by Gamaliel (Acts 22:3), and tradition says Stephen and Barnabas were also his pupils. He was respected by all the people because of his wisdom and good judgment. This passage shows him as a moderate man, not quick to support harsh measures. Such men deserve respect, because they help stop people who would set the world on fire.

First, Gamaliel gives the council a needed warning about the case before them. He ordered the apostles to be taken out for a little while, so he could speak freely and also be answered freely. That was proper, since prisoners should leave while their case is being discussed. Then he reminded the council how serious this matter was, and how they were too angry to think clearly. “Men of Israel,” he said, “be careful what you do with these men” (Acts 5:35). This was no ordinary case, so they should not decide too quickly.

He calls them men of Israel to press the warning home. They were men, so they should be ruled by reason, not act like animals without understanding. They were men of Israel, so they should be ruled by God’s word, not act like unbelievers with no regard for revelation. He warns them to be careful, because if they attacked these men wrongly, they might hurt themselves. Persecutors of God’s people should watch themselves, lest they fall into the pit they dig for others. We must be careful whom we trouble, lest we be found making righteous people grieve.

Next, Gamaliel gives examples to support his view. He names two rebellious men whose efforts came to nothing on their own. From this he argues that if the apostles were really such men as the council thought, their cause would collapse by itself. Then God himself would defeat them, and the council would not need to persecute them.

The first example is Theudas, who made a great stir for a while, claiming to be someone important, perhaps a teacher or ruler with a divine mission. About four hundred men joined him, people who did not know what else to do, or hoped he would improve their lives. For a time, he looked like a serious threat. But when he was killed, probably in war, his movement vanished. All who followed him were scattered and disappeared. Gamaliel’s point was clear: the council had already killed Jesus, whom they called the leader of this movement. If Jesus were an impostor, then his death would end his cause just as Theudas’s death ended his. From that case we may learn what often happens in similar cases, the shepherd is struck, and the sheep scatter. If God had not raised that great Shepherd from the dead, that scattering would have been final.

The second example was Judas of Galilee (Acts 5:37). Some matters about him are hard to pin down exactly, but he rose up during a time of taxation and drew many people after him. He won followers who believed his claims. Yet he also came to ruin, and all who followed him were scattered, without any action from the great council. They simply did not need to interfere. Many people have foolishly thrown away their lives, and drawn others into the same trap, because they were stirred by concern for liberty.

Finally, Gamaliel gives his opinion about the whole matter. “For now,” he says, “leave these men alone. Do not punish them for what they have done, and do not try to stop them from now on” (Acts 5:38). He may have said this out of caution, fearing to upset either the people or the Romans and make more trouble. Or he may already have had some sense that the Christian message could be true and deserved a fair hearing. Or perhaps he was simply speaking as a calm man who was against persecution for conscience’ sake. In any case, God was overruling the situation so that Christ’s servants would not only be delivered, but delivered with honor.

Gamaliel’s advice was to leave the matter to Providence, to wait and see how it turned out. If this movement was only from men, it would fail on its own. If it was from God, no human power or plan could stop it. What is openly wicked and harmful must be stopped, or else the magistrate carries the sword for nothing. But when something has the appearance of good, and it is not clear whether it is from God or from men, it is wiser to leave it alone and let time expose it.

Christ rules by truth, not by the sword. He once asked whether John’s baptism came from heaven or from men, and that same question fit the apostles’ teaching and baptism, which followed Christ just as John the Baptist’s had gone before him. The council had already admitted that they could not tell whether John’s baptism was from heaven or from men, so they had no reason to be too sure about the apostles’ work. In either case, though, it was a reason not to persecute them.

If this counsel and this work, this new society formed in the name of Jesus, were only from men, it would come to nothing. If it were the work of foolish men who did not know what they were doing, they would soon wear themselves out, and their folly would become clear to everyone. If it were the work of clever and scheming men who were using religion as a cover for a worldly purpose, then given time their mask would fall off, their deceit would become plain, and they would make themselves hated. Providence would never support such a thing.

So their persecution would be pointless. There would be no need to trouble themselves so much or bring shame on themselves to destroy what, with a little time, would die on its own. Unnecessary use of power is an abuse of power.

But if it should turn out, and wise men can be mistaken, that this counsel and work were from God, that these preachers had their authority and instructions from him, then what would they think of persecuting them, or of trying to kill them, as in Acts 5:33? Such an attempt would be useless. If it is from God, they cannot overthrow it, for there is no wisdom or plan against the Lord. The comfort of all who are truly on God’s side is this: what comes from God cannot be finally destroyed, though it may be strongly opposed. It may be attacked, but it cannot be brought down.

It would also be dangerous for them. They should leave it alone, lest they be found fighting against God. No one needs to be told who will lose in that fight. Woe to the one who argues with his Maker, because he will not only be defeated as a weak enemy, but judged as a rebel and traitor against his rightful ruler. Those who hate and abuse God’s faithful people, and those who silence his faithful ministers, fight against God, because he counts what is done against them as done against himself. Whoever touches them touches the apple of his eye.

That was Gamaliel’s advice, and it would be good if persecutors for conscience’ sake would think seriously about it. It was a wise thought, and natural enough, though we are not sure what sort of man Gamaliel was. Jewish tradition says that, despite this advice, he remained a stubborn enemy of Christ and the gospel. Some say he even composed the prayer the Jews still use for the destruction of Christians and Christianity. On the other hand, some Roman Catholic writers say he became a Christian, an important supporter of Christianity, and a follower of Paul, who had once studied under him. If that had been true, we would likely have heard of him again in Acts or the Epistles.

The council then came to its final decision in verse 40. They agreed with Gamaliel far enough to drop the plan of killing the apostles. They saw much wisdom in what he said, and for the moment it checked their fury and held back their anger. Yet they could not keep themselves from showing some of their rage, so strong was it, even though their own minds and consciences had been convicted. Though they had been told to leave the apostles alone, they still beat them. They scourged them as if they were criminals, stripped them, and whipped them, as was done in the synagogues, and verse 41 notes the shame of it. They hoped to make the apostles ashamed of preaching and the people ashamed of listening. Pilate did something similar to our Savior, scourging him to expose him, even though he said he found no fault in him.

They also ordered the apostles not to speak again in the name of Jesus. If they could find no other charge against their preaching, they wanted at least this one accusation, that it was against the law and not only without permission, but against the direct order of their rulers.

What follows is the apostles’ amazing courage and steady faith under all these insults. When they were let go, they left the council, and we do not read a single word of protest against the court or the unfair treatment they received. When they were insulted, they did not insult back, and when they suffered, they did not threaten. Instead, they entrusted their cause to the one to whom Gamaliel had appealed, God, who judges fairly. Their aim was to keep hold of their own souls and to carry out their ministry fully, despite all opposition, and they did both in a way that deserves great admiration.

They bore their suffering with strong and joyful hearts. When they went out, perhaps with the marks of the lashes still on their arms and hands, and perhaps mocked by servants or the crowd, or with public notice of the shameful punishment they had received, they were not ashamed of Christ or of belonging to him. Instead, they rejoiced that they were counted worthy to suffer disgrace for his name.

They were men of good reputation, men who had not done anything to make themselves despised. Because of that, they could not help feeling the shame they suffered. For thoughtful and honorable people, shame is often harder to bear than pain. Yet they saw that they were suffering this abuse for the name of Christ, because they belonged to him and served his cause. So they believed that their sufferings would help spread his name even more.

For that reason, they counted it an honor to be treated with contempt for Christ. To be shamed for Christ is a real form of honor, because it makes us more like his example and more useful in his service. They also rejoiced in it, remembering what their Master had told them when they first began their work, in Matthew 5:11-12. Jesus had said that when people insult and persecute them, they should rejoice and be very glad.

They rejoiced not only in spite of their suffering, but because of it. Their trouble did not lessen their joy, it increased it. If we suffer badly for doing right, and we bear it in the right spirit, we should rejoice that God gives us grace to do so. That kind of suffering shows that we are following Christ, and that is a cause for joy.

They also kept doing their work with tireless energy. They were punished for preaching, and they were ordered not to preach, yet they did not stop teaching and preaching. They missed no chance to speak, and they did not lose their zeal or boldness. They kept on, even under pressure, because their calling mattered more than their comfort.

They preached every day, not only on Sabbath days or Lord’s days, but daily, as each day came. They did not stop for fear that they might wear themselves out or bore their listeners. They preached both in public, in the temple, and in private, in every house. They did not think that one place could replace the other, because the word must be preached at all times, whether the setting seems convenient or not.

In the temple they were more exposed and under the eyes of their enemies, yet they still went there. At the same time, they did not limit themselves to their homes, even though they had freedom there. They also preached in houses, even the poorest ones. They visited the families under their care and gave each one the teaching it needed, even including children and servants.

The subject of their preaching was Jesus Christ. They preached about him, and they also lifted him up before their hearers as Prince and Savior. They did not preach themselves, but Christ. Like faithful friends of the bridegroom, they worked to promote his cause. This was the message that offended the priests most, because they were willing for the apostles to preach almost anything except Christ. But the apostles would not change their message to win approval.

This should be the steady work of gospel ministers, to preach Christ, Christ crucified, and Christ glorified. Nothing else should stand apart from that, except what naturally leads back to it.