Exegetical and Hermeneutical Commentary of Acts 5:12
And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.
12 16. Miraculous powers of the Apostles. Continued growth of the Church
12. And by the hands of the apostles, &c.] By the hands may here only be the Hebrew mode of expressing by. Cp. (Jos 14:2) “By lot was their inheritance as the Lord commanded by the hand of Moses.” But as in the description of our Lord’s miracles we very often read “he laid his hands upon a few sick folk” (Mar 6:5, &c.), and as it is said of the Apostles (Mar 16:18) “they shall lay their hands on the sick and they shall recover,” it seems better to understand the words here of such acts of imposition of hands, though we presently find ( Act 5:15) that the multitudes believed that a cure could be wrought without such an act.
and they were all with one accord in Solomon’s porch ] This must refer to such assemblies as were held by the Apostles for conference and instruction when they went up at the usual times of prayer. Thus all will signify the whole company assembled on some such occasions, and not embrace every person who had joined the new teaching. They came to Solomon’s porch, both teachers and hearers, with one common purpose, to tell and know more of the religion of Jesus. But it is not necessary to interpret the sentence to signify that they took a regular possession of this cloister as their place for worship (see Act 3:11).
Fuente: The Cambridge Bible for Schools and Colleges
And by the hands … – By the apostles. This verse should be read in connection with the 15th, to which it belongs.
Signs and wonders – Miracles. See the notes on Act 2:43.
With one accord – With one mind, or intention. See the notes on Act 1:14.
In Solomons porch – See the Mat 21:12 note; Joh 10:23 note. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship. Probably they had two designs in this; one was, to join in the public worship of God in the usual manner with the people, for they did not design to leave the temple service; the other, that they might have opportunity to preach to the people assembled there. In the presence of the great multitudes who came up to worship, they had an opportunity of making known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. By the hands of the apostles] This verse should be read with the 15th, to which it properly belongs. Ac 5:15
Solomon’s porch.] See Clarke on Joh 10:23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the hands of the apostles; by the apostles ministry: though they were holy and excellent men, they were but instruments; the power they acted by was Gods; which also they had prayed for and acknowledged, Act 4:30.
Among the people; generally among the meaner sort, according to that question, Have any of the rulers believed on him? Joh 7:48.
Not many mighty, not many noble, are called, 1Co 1:26.
In Solomons porch; a large and capacious place, where they might with greatest convenience hear and see what was done and said.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Solomon’s Porch(See onJoh 10:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And by the hands of the apostles were many signs and wonders wrought,…. That is, by their means, or by them as instruments, or through the imposition of their hands on persons, many miraculous and wonderful cures, as well as other extraordinary actions, were performed:
among the people; the common people, who attended in great numbers on their ministry, when the chief men and rulers of the nation despised them.
And they were all with one accord in Solomon’s porch; which is to be understood not of the whole church, nor of the hundred and twenty disciples, but of the twelve apostles, who met in this place to preach the Gospel to the people; and they were agreed in their doctrine and practice, and were united in their affections to one another. Of Solomon’s porch, [See comments on Joh 10:23]. These words, with what follow to the 15th verse, are to be read in a parenthesis.
Fuente: John Gill’s Exposition of the Entire Bible
| The Progress of the Gospel. |
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12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch. 13 And of the rest durst no man join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and women.) 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 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.
We have here an account of the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites.
I. Here is a general account of the miracles which the apostles wrought (v. 12): By the hands of the apostles were many signs and wonders wrought among the people, many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of mercy and grace. God had come out of his place to punish, but now returns to his place, to his mercy-seat again. The miracles they wrought proved their divine mission. They were not a few, but many, of divers kinds and often repeated; they were signs and wonders, such wonders as were confessedly signs of a divine presence and power. They were not done in a corner, but among the people, who were at liberty to enquire into them, and, if there had been any fraud or collusion in them, would have discovered it.
II. We are here told what were the effects of these miracles which the apostles wrought.
1. The church was hereby kept together, and confirmed in its adherence both to the apostles and to one another: They of the church were all with one accord in Solomon’s porch. (1.) They met in the temple, in the open place that was called Solomon’s porch. It was strange that the rulers of the temple suffered them to keep their meeting there. But God inclined their hearts to tolerate them there awhile, for the more convenient spreading of the gospel; and those who permitted buyers and sellers could not for shame prohibit such preachers and healers there. They all met in public worship; so early was the institution of religious assemblies observed in the church, which must by no means be forsaken or let fall, for in them a profession of religion is kept up. (2.) They were there with one accord, unanimous in their doctrine, worship, and discipline; and there was no discontent nor murmuring about the death of Ananias and Sapphira, as there was against Moses and Aaron about the death of Korah and his company: You have killed the people of the Lord, Num. xvi. 41. The separation of hypocrites, by distinguishing judgments, should make the sincere cleave so much the closer to each other and to the gospel ministry.
2. It gained the apostles, who were the prime ministers in Christ’s kingdom, very great respect. (1.) The other ministers kept their distance: Of the rest of their company durst no man join himself to them, as their equal or an associate with them; though others of them were endued with the Holy Ghost, and spoke with tongues, yet none of them at this time did such signs and wonders as the apostles did: and therefore they acknowledged their superiority, and in every thing yielded to them. (2.) All the people magnified them, and had them in great veneration, spoke of them with respect, and represented them as the favourites of Heaven, and unspeakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptible, this did not hinder the people from magnifying them, who saw the thing in a true light. Observe, The apostles were far from magnifying themselves; they transmitted the glory of all they did very carefully and faithfully to Christ, and yet the people magnified them; for those that humble themselves shall be exalted, and those honoured that honour God only.
3. The church increased in number (v. 14): Believers were the more added to the Lord, and no doubt joined themselves to the church, when they saw that God was in it of a truth, even multitudes both of men and women. They were so far from being deterred by the example that was made of Ananias and Sapphira that they were rather invited by it into a society that kept such a strict discipline. Observe, (1.) Believers are added to the Lord Jesus, joined to him, and so joined to his mystical body, from which nothing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added to him, added to the number of those that are united to him; and additions will still be making till the mystery of God shall be finished, and the number of the elect accomplished. (2.) Notice is taken of the conversion of women as well as men; more notice than generally was in the Jewish church, in which they neither received the sign of circumcision nor were obliged to attend the solemn feasts; and the court of the women was one of the outer courts of the temple. But, as among those that followed Christ while he was upon earth, so among those that believed on him after he went to heaven, great notice was taken of the good women.
4. The apostles had abundance of patients, and gained abundance of reputation both to themselves and their doctrine by the cure of them all, Act 5:15; Act 5:16. So many signs and wonders were wrought by the apostles that all manner of people put in for the benefit of them, both in city and country, and had it. (1.) In the city: They brought forth their sick into the streets; for it is probable that the priests would not suffer them to bring them into the temple to Solomon’s porch, and the apostles had not leisure to go to the houses of them all. And they laid them on beds and couches (because they were so weak that they could neither go nor stand), that at the least the shadow of Peter, passing by, might overshadow some of them, though it could not reach them all; and, it should seem, it had the desired effect, as the woman’s touch of the hem of Christ’s garment had; and in this, among other things, that word of Christ was fulfilled, Greater works than these shall you do. God expresses his care of his people, by his being their shade on their right hand; and the benign influences of Christ as a king are compared to the shadow of a great rock. Peter comes between them and the sun, and so heals them, cuts them off from a dependence upon creature sufficiency as insufficient, that they may expect help only from that Spirit of grace with whom he was filled. And, if such miracles were wrought by Peter’s shadow, we have reason to think they were so by the other apostles, as by the handkerchiefs from Paul’s body (ch. xix. 12), no doubt both being with an actual intention in the minds of the apostles thus to heal; so that it is absurd to infer hence a healing virtue in the relics of saints that are dead and gone; we read not of any cured by the relics of Christ himself, after he was gone, as certainly we should if there had been any such thing. (2.) In the country towns: Multitudes came to Jerusalem from the cities round about, bringing sick folks that were afflicted in body, and those that were vexed with unclean spirits, that were troubled in mind, and they were healed every one; distempered bodies and distempered minds were set to rights. Thus opportunity was given to the apostles, both to convince people’s judgments by these miracles of the heavenly origin of the doctrine they preached, and also to engage people’s affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world.
Fuente: Matthew Henry’s Whole Bible Commentary
Were wrought (). Imperfect middle, wrought from time to time.
With one accord (). As already in Acts 1:14; Acts 2:46; Acts 4:24 and later Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:21; Acts 19:29, old adverb and only in Acts in the N.T. Here “all” is added. In Solomon’s Porch again as in 3:11 which see.
Fuente: Robertson’s Word Pictures in the New Testament
Were wrought [] . The best texts read ejgineto, the imperfect, were being wrought from time to time.
All. The whole body of believers.
Fuente: Vincent’s Word Studies in the New Testament
1) “And by the hands of the apostles,” (dia de ton cheiron ton apostolon) “Subsequently through the hands of the apostles,” the instrumentality of the apostles as holders of special Holy Spirit Gifts, temporary credentials of the credibility of their testimony and witness, till the Bible was completed, 1Co 12:1-28; Eph 4:7-14.
2) “Were many signs and wonders wrought,” (egineto semeia kai terata polla) “Many signs and wonders occurred,” Act 4:29-30; Act 19:11-12; Act 28:1-6; Rom 15:18-19, By both Peter and Paul as above cited, as well as by other apostles, inclusive of Stephen, Act 6:8; Heb 2:3-4.
3) “Among the people; (en to lao) “Among the people,” or in the midst of the people, by Paul while he was in his missionary witnessing journeys, in Ephesus in Asia Minor, Act 28:1-6.
4) (And they were all with one accord,” (kai hesan homothumadon pantes) “And they were all of one theme, in harmony, or unity,” following the direct judgement demonstration of God’s chastening hand before them, 1Co 10:30-32; Heb 12:5-11. A parenthetical statement. Act 5:12-14.
5) “In Solomon’s Porch,” (en to sota Solomontos) “in the porch of Solomon,” on the east side of the temple, where the masses met for fellowship, prayer, and teaching. Act 3:11.
Fuente: Garner-Howes Baptist Commentary
12. He returneth to miracles of another sort, which are more proper to the gospel; to wit, whereby Christ doth not only declare his power, but also his goodness; to the end he may allure men unto himself with the sweetness of his grace. For he came to save the world, and not to condemn it. Therefore, whereas the sick are healed, and others are delivered from devils, these benefits done to the body do represent the spiritual grace of Christ; and therefore they agree with his natural (249) office that I may so speak. That fearful sign which was showed in Ananias and Sapphira came to pass extraordinarily (250) Luke saith that the Church was increased by miracles, because they serve for faith, (251) (as we have said,) to prepare some, to confirm others. Whereby that is proved again, which I have said elsewhere that miracles must never be separated from the word. Luke showeth the multitude of miracles by this, in that the sick were brought forth everywhere, that they might be healed. For God meant thus to set forth the gospel of his Son, especially at the beginning; that he, might for a certainty testify to the Jews, that that restoring of all things was present, which was so often promised, and in which all their hope was reposed, as they themselves did pretend, (and make semblance.) It is well known that couches were certain little beds in which the men of old were wont to rest at noon. Because they might the more easily carry them out, they laid the sick in them.
And they were all with one accord. He signifieth unto us that they were wont to meet together at certain hours, not only for doctrine and prayers’ sake, but that they might win others unto the Lord, as occasion was given. For every man lived at home at his own house, but they had their meetings there, as assuredly no body of the Church can otherwise continue. For if every man will be his own teacher, and pray apart by himself, and if there be no meetings and assemblies, how excellently soever the Church be ordered and appointed, yet must it needs decay and come to nought. He saith that they were all of one mind, to the end we may know that they did all keep that order willingly, that no man was so disordered as to keep himself at home, (252) neglecting the public assembly. Wherein they showed a token, not only of modesty, but also of constancy. For they could not do this without danger, seeing the place was so famous. For which cause, the agreement of them all to put themselves in hazard was so much the more worthy of commendation.
(249) “ Genuino,” genuine.
(250) “ Quasi accidentale erat,” was, as it were, accidental.
(251) “ Fidei subserviunt,” are subservient to faith.
(252) “ Intra privates parietes se teneret,” as to keep himself within a private buildings.
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 5:12-13. Among the people.I.e., the population of Jerusalem. All.Either all the apostles, the rest being believers and unbelievers (Alford, Olshausen, Hackett), or more likely all the believers, the rest being the people, or those not believing (Bengel, De Wette, Meyer, Holtzmann, Zckler, Spence, and others).
Act. 5:15. Into the streets.So the best MSS. (, A, B, D2). Codex D reads , along or down, as if whole streets were occupied with sick people. That couches were cheap articles (Kuinoel) used by the common people, whereas the rich employed beds, is an unfounded distinction. The shadow of Peter, etc., should read, that, Peter coming along, at least his shadow, etc. Compare the miracles wrought by Pauls handkerchiefs (Act. 19:12). It is not expressly said that Peters shadow worked cures, but this is thought by some (Zeller, Holtzmann, Besser) to be implied by the narrator in the statement of.
Act. 5:16. And they were healed every one.Yet the clause does not say they were healed by Peters shadow. If however this really took place with respect to some of them, it was, done through faith (Stier). (See further in Hints.)
HOMILETICAL ANALYSIS.Act. 5:12-16
A Page from the Churchs Life; or, the Calm before a Storm
I. The miraculous activity of the apostles.I. Its scene.
(1) Solomons porch, in the Temple (see on Act. 3:11). In spite of the Sanhedrims prohibitory menaces the apostles had returned to their accustomed post, thus carrying out their own intimation (Act. 4:19-20), and exhibiting praiseworthy faith and fortitude.
(2) The streets. Wherever the apostles were expected to come the sick were by friends carried out in couches and laid in the way, that at least Peters shadow might fall upon them.
2. Its form.
(1) Generally, signs and wonders (see Act. 2:22).
(2) Particularly, works of healing, wonders of mercy as distinguished from miracles of judgment like those performed on Ananias and Sapphira. This special activity in healing shown by the apostles was a manifest answer to the Churchs prayer (Act. 4:30).
3. Its subjects. The peoplethe outside public as opposed to the inside brethren. The miracle of judgment took place within the Church; the deeds of mercy were performed among the unbelievers.
4. Its result. It impressed the people towards the new cause, and gained accessions from their ranks to the Church community.
II. The rapid growth of the Church.
1. Multitudes were added to the Lord. This was not what the Sanhedrists expected. Doubtless Annas and his colleagues supposed the apostles, with their followers, would be overawed by the display or authority which had been made. Little knew they that the apostles had on their sides, at their backs, and within their souls a higher authority and stronger power than that of the Sanhedrim (Rom. 8:31). Nor were the Churchs accessions flowing in in smaller, but larger numbers than before; and these composed not of women merely, who might be regarded as sentimental and impulsive, but of men also, who were less easily moved by feeling than by judgment. Men and women to make amends for Ananias and Sapphira, writes Stier, who likewise adds, it must, of course, be understood that when married couples were among these believers, their children were included in the bond of union and were looked upon as hallowed.
2. Through the preaching of the word. It cannot be inferred that the apostles only worked miracles, and did not teach. Nor is it reasonable to hold that what attracted the multitudes was the exhibition of supernatural power rather than the unfolding of Christian wisdom. It is not the sign that converts, but the thing signified. The Holy Ghost applies not miracles but truth to the heart and conscience (see Joh. 16:13-14).
3. In spite of the judgment pronounced on Ananias and Sapphira. At first this appeared to exercise a deterrent influence upon the crowds. Ultimately the word of God prevailed, and drew them over to the apostles and to the Lord in large companies.
Learn.
1. That no opposition will hinder a true minister from his sacred calling.
2. That nothing should be allowed to break the unity of a Christian congregation.
3. That faithful ministers and united Churches will always command the respect of outside beholders.
4. That so long as a Church is alive with the life of the Holy Spirit it will grow.
5. That it is a mistake to fancy Christian discipline will frighten people from joining a Church.
HINTS AND SUGGESTIONS
Act. 5:12-14. The Palmy Days of the Primitive Church.Then the Christian disciples were
I. United among themselves, which they have never been since.
II. Magnified by the people.Whereas, alas! now they are too often despised.
III. Increased from withoutInstead of which there has often been a falling away from within.
Act. 5:14. Four Causes of Joy in a Christian Church.
I. When the preaching of the gospel results in making believers.That shows the truth is being preached with the Holy Ghost sent down from heaven.
II. When those who believe do not stand aloof in isolation from their Christian brethren, but connect themselves with the fellowship of the saints. This is what is meant by being added to the Lord.
III. When the number of the Churchs converts is large.No doubt one soul is infinitely valuable; but special gladness attends the ingathering of multitudes.
IV. When the Churchs converts include persons of both sexes.Within the Church there is a place for both men and women. Each has services to render which the other cannot perform. A cause of regret it is when either of them stand aloof in hostility or indifference towards Christianity.
Act. 5:15. Peters Shadow.
I. It is not affirmed in the narrative that Peters shadow wrought miracles, though Pauls handkerchiefs and aprons did (Act. 19:12).That Peters shadow could effect cures may have been only a notion of the people, not of Peter or of Luke.
II. If Peters shadow wrought miracles, it was only instrumentally, as was the case with the hem of Christs garment (Mat. 20:21) and the handkerchiefs and aprons of Paul.Any instrument will do to work a miracle with when it is used by Him who can work equally well with or without an instrument.
III. If Peters shadow wrought miracles, the credit was due neither to the shadow nor to Peter, but to God, who alone doeth great wonders (Psa. 136:4), and to Christ, from whom the healing virtue proceeded.
IV. If Peters shadow wrought miracles, how much more could Peters Master, the Risen Christ, do the same!
Note on Peters Shadow.We need find no stumbling-block in the fact of Peters shadow having been believed to be (or, as is surely implied, having been) the medium of working miracles. Cannot the Creator Spirit work with any instruments or with none, as pleases Him? And what is a hand or a voice more than a shadow, except that the analogy of the ordinary instrument is a greater help to faith in the recipient? Where faith, as apparently here, did not need this help, the less likely medium was adopted (Alford). Those who take offence at the healing virtue of Peters shadow and of Pauls sweat band (Act. 19:12) understand not the humane and condescending gentleness of God, who deals with all who seek His help according to each ones understanding. The shadow, indeed, wrought not the healing, and had any one trusted in the overshadowing of a mere man he would assuredly have been punished by the spirit-trying apostle; but the healing was wrought by the power of God, which the sick sought in Peter, who looked upon them as he did upon the lame man (Act. 3:4), and gave them what he had, according to their faith (Besser).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
9.
ON SOLOMONS PORCH. Act. 5:12-16.
Act. 5:12
And by the hands of the apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomons porch.
Act. 5:13
But of the rest durst no man join himself to them: howbeit the people magnified them;
Act. 5:14
and believers were the more added to the Lord, multitudes both men and women.
Act. 5:15
insomuch that they even carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them.
Act. 5:16
And there also came together the multitude from the cities round about Jerusalem, bringing sick folk, and them that were vexed with unclean spirits: and they were healed every one.
Act. 5:12 The outcome of the purity produced by the discipline.
1) It has already been noted that fear or holy awe was one result.
2) We must consider also that power was a fruit of the cleansing. The leaders of the church could effectively carry forth their work. The power by which they performed their work was vindicated. These men could not be deceived. They were Gods Ambassadors. When the apostles went forth into the temple area not just one sign or wonder was performed as with the lame man, but many signs and wonders were wrought among the people by the hands of the apostles. Solomons portico continued to be the place of meeting, but now not only the saints, but also many sinners came to see, and hear, and to be healed.
165.
What is meant by the statement that, power was a fruit of the cleansing?
Act. 5:13
3) But of the rest durst no man join himself to them: howbeit the people magnified them. Here is another result of this purity.
We understand this passage to carry this meaning: That of the multitude of the unsaved (in contradistinction to the apostles in this case) none who might have some of the tendencies of Ananias and his wife dared join himself to these holy believers, lest there should fall upon him the same fate. But in it all the people magnified them. The people admired the straight and holy position of the apostles and the Jerusalem church. The world will always magnify a church that will stand uncompromisingly for holiness of life and word. It is only when the lives of the saints are diluted by worldly compromise that the church ceases to be a power and the world begins to laugh.
166.
What is meant by: But of the rest durst not any man join himself to them?
Act. 5:14
4) As we have said, the immediate result of holiness and preaching is the conversion of souls. In verse fourteen we have the statement that believers were the more added to the Lord; multitudes both of men and women. What is the meaning of the expression added to the Lord? When we refer to Eph. 1:22-23 (and other passages) we find the church is referred to as the body of Christ, thus we can draw the logical conclusion that the thought of being added to the Lord was in reference to the action of being added by their conversion and baptism into the Lords body, His church, (Compare Act. 2:41; Act. 2:47.)
167.
What is the meaning of the expression added to the Lord?
Act. 5:15 The intimation of verse fifteen is that many of these persons who became members of Christs body did so as a result of the miraculous deeds of the apostles, accompanied as they were with the word of truth, so that now we see the believers and others carrying the sick folk out into the streets, laying them on beds and couches, that as Peter came by at the least his shadow might overshadow some one of them. The thought of healing power in Peters shadow was an Oriental superstition that attributed virtue to the shadow of a righteous man and evil to the shadow of a wicked man.
The text does not say that anyone was healed from Peters shadow, but only that this was the belief of the people.
169.
Was there any healing power in Peters shadow? Explain your answer.
168.
What connection did the miracles have with the conversions?
Act. 5:16
5) Verse sixteen speaks of the far reaching effects of the power of the Jerusalem church. The word of the apostles miraculous ministry soon was carried to the cities round about Jerusalem and they brought their sick folk and those that were vexed with unclean spirits. They were not disappointed for they were healed every one. (Somewhat different than cases of healing today by those who claim the same power of the apostles.) Doubtless many of these same persons became Christians and thus caused churches to spring up in the cities round about Jerusalem. This probably accounts for the origin of the church visited by Peter at a later time. (Cf. Act. 9:31-32.)
When Peter and John stood before the high priest they had faithfully promised to disobey the charge given them: Not to preach nor teach any more in this name. They had taught and preached in this name with outstanding success. Note the progression of events:
1) They returned from the Sanhedrin to their own company; they prayed and the Lord answered with great encouragement.
2) Sin entered the fold but God turned it into a triumph for His cause.
3) The apostles continued to preach on Solomons porch. The power of the apostles manifest in the punishment of Ananias and Sapphira greatly strengthened their position in the eyes of the common folk. The apostles were almost worshiped by those of the city. Every day their message and popularity grew.
170.
What comment in verses Act. 5:12-16 speaks of the far reaching effects of the miraculous ministry of the apostles?
171.
What difference can be noted between the healing of the apostles and of those of today who claim this power?
172.
What relation does Act. 9:31-32 have with these miracles?
Fuente: College Press Bible Study Textbook Series
(12) Many signs and wonders. . . .See Note on Act. 2:22.
They were all with one accord in Solomons porch.See Notes on Act. 3:2; Joh. 10:23. It was, we have seen, at all times a favourite place of resort for teachers. The chronology of this period of the history is still, as before, left somewhat indefinite; but assuming some months to have passed since the Day of Pentecost, what is now related would be in the winter, when, as in Joh. 10:23, that portico, as facing the east and catching the morning sunlight, was more than usually frequented. On with one accord, see Note on Act. 4:24.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. All Luke now proceeds to give an illustration of the awe of the public toward the apostles. When Peter and John addressed the people on a former occasion in Solomon’s Porch some of the class of opposers present in their assembly went and informed the authorities and brought on a persecution. Since that they had held their meetings in their own room. (Note Act 5:2.) But now the apostles, not two but all, had again met with one accord in the Porch with the following result. The all here refers to the apostles just mentioned; but we need not deny that a company of attendant Christians is implied as present with them.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And by the hands of the apostles were many signs and wonders wrought among the people, and they were all with one accord in Solomon’s porch.’
The Apostles continued to gather in Solomon’s porch to teach, and there they performed many signs and wonders. God was working through them with signs following (Mar 16:20). Their fame was now continually spreading.
‘They were all with one accord.’ This would seem to mean the body of believers who continued to accompany them at various times, (although certainly not all the 5000 at once), although some see it as meaning just the Apostles.
Fuente: Commentary Series on the Bible by Peter Pett
The Kingly Rule of God Is Revealed As Present In Great Signs and Wonders (5:12-16).
What followed from Satan’s failure to cut at the root of the revival through Ananias and Sapphira, was an expansion of the revival. Satan had been rooted out and the Holy Spirit had full rein. It was a demonstration of their folly. Signs and wonders continued to multiply as evidence that what God offered was more valuable than the price of a piece of land. And through greed and desire for approbation they had lost out on it all.
Such signs and wonders were important as evidence to all that the Kingly Rule of God was here, and that the times of refreshing from the presence of the Lord had come (see Isa 35:5-6; Isa 61:1-2).
The order of events up to this stage is revealing. The examination before the council and asserting of their dependence on the Name of Jesus had been followed by a renewal of the Holy Spirit’s empowering, and a revelation of the establishment of the Kingly Rule of God in the daily living of the church. This had then been followed by God’s dealing with false pretence, accompanied by an awful warning, and was now followed by abundance of blessing. The Kingly Rule of God was being openly revealed in signs and wonders. To put it verbally they were ‘threatened’ and given an official warning by the authorities, they were filled with boldness by the Holy Spirit, great grace was upon them all from God, those who sought to undermine the whole were executed, and now great power was revealed among them. All preparatory to the original threats being carried out. (Note how the threatenings are closely linked with the signs and wonders in the prayers of His people Act 4:29-30).
Fuente: Commentary Series on the Bible by Peter Pett
The Witness of the Miracles of the Church: The Church Performs Many Signs and Wonders In Act 5:12-16 we have the testimony of the miracles of the early Church as it performs many signs and wonders. Note how the early Church knew their authority in Christ and were not afraid to face persecution and punishment for the sake of the Gospel. In Act 4:23-31 the believers had prayed for God to perform mighty signs and wonders in the midst of opposition. As they continued to preach the Word of God, the unbelievers were afraid of them because of the mighty signs and wonders that were performed by their hands (Act 5:12-16).
Ananias and Sapphira dared to join the early Church without an understanding of obedience to the Gospel. At their death, no other people from the general population dared to attempt to join the mighty group (Act 5:13). It may have seemed popular to join such a congregation that could work signs and wonders, but they realized that it came with a heavy price of obedience. Yet, having stated that many people feared to join the church, the next verse states that many people were genuine converted and joined the church (Act 5:14). The judgment of Ananias and Sapphira had the effect of judging the church of sin.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Prosperity of the Church. Act 5:12-16
v. 12. And by the hands of the apostles were many signs and wonders wrought among the people, (and they were all with one accord in Solomon’s Porch.
v. 13. And of the rest durst no man join himself to them; but the people magnified them.
v. 14. And believers were the more added to the Lord, multitudes both of men and women,)
v. 15. insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.
v. 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. The activity of the apostles, and of the congregation with them, manifested itself in two ways, by the preaching of the Word and by the performing of miracles. The prestige of the apostles was naturally increased greatly by the obvious fact that the Lord was with them in all their doing. The congregation, therefore, at least for some time, was unhindered in its public assemblies which were held in the beautiful portico on the east side of the Temple, known as Solomon’s Porch. In these public meetings the main object was to give testimony of the Gospel, to gain new adherents for the Lord. There was great unanimity both in meeting and in testifying at these regular assemblies. Incidentally, the authority of the apostles was now so great that no one ventured upon familiar intercourse with them. All the people that in any way came into contact with the congregation kept a respectful distance from the men in whom the Spirit of God lived with such manifestations of power; and they all esteemed them very highly. The veneration which they felt for God was in a measure transferred to these His servants and instruments and to the whole congregation. The natural result was that believers were added to the Lord, joined the ranks of those that put their trust in Jesus as their Savior, a multitude of both men and women; there was a steady growth in membership. Note the reference to woman disciples, which is characteristic of Luke’s writings; See Luk 8:2-3. It was God that wrought faith in all their hearts, and thus added them to the congregation. The apostles’ activity in preaching was supplemented by their activity in performing miracles, according to the measure of the power given to them in those days for the sake of magnifying the omnipotence of God. By their hands there were many signs and wonders performed, acts against the course of nature that incidentally expressed and emphasized God’s power. So great did the fame of the apostles become in this respect that the people even carried out their sick people to the open streets, all along the way on both sides, placing them on couches and beds, on pallets and litters. If but the shadow of Peter, as he came by, might fall upon them, they trusted that the sick would be made whole. So eager were the people that the apostles, who generally addressed the sick, prayed, and used imposition of hands, could not reach all those that were brought to them, as fast as the anxiety of their friends might wish. And the number was not confined to the inhabitants of Jerusalem, but a multitude of people came from the towns nearby, bringing both such as were afflicted with ordinary diseases, and such as were vexed with unclean spirits; and they all were healed, no matter whether their illness had the one form or the other. God gave such an exhibition of His power and glory in the work of the disciples as never before in the history of the world, since His object was the firm establishment of His Church. Note: If transgressions occur in a Christian congregation, it may harm the good name and hinder the growth of the Church. But here the sudden punishment of the Lord and the behavior of the disciples in burying the guilty ones without lamentation and funeral ceremony combined to produce the opposite effect. If the Christians in this way at all times check offenses and put out of their midst those whose open transgressions are causing offense, then the congregation will not be harmed. The judgment of the congregation upon incorrigible open sinners makes a good impression upon those that are without, and may tend to influence some of them in favor of the Church and the Word of the Lord.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 5:12-16 . After this event, which formed an epoch as regards the preservation of the holiness of the youthful church, there is now once more (comp. Act 2:43 f., Act 4:32 ff.) introduced as a resting point for reflection, a summary representation of the prosperous development of the church , and that in its external relations.
is the simple , carrying on the representation.
By the hands of the apostles, moreover, occurred signs and wonders among the people in great number. And they were all (all Christians, comp. Act 2:1 , in contrast to [166] ) with one accord in Solomon’s porch (and therefore publicly ): of the rest, on the other hand, no one ventured to join himself to them; but the people magnified them (the high honour in which the people held the Christians, induced men to keep at a respectful distance from them): and the more were believers added to the Lord, great numbers of men and women; so that they brought out to the streets , etc. The simple course of the description is accordingly: (1) The miracle-working of the apostles continued abundantly, Act 5:12 : . (2) The whole body of believers was undisturbed in their public meetings, protected by the respect [167] of the people ( , Act 5:12 , Act 5:13 ), and the church increased in yet greater measure; so that under the impression of that respect and of this ever increasing acceptance which Christianity gained, people brought out to the streets, etc., Act 5:14-15 . Ziegler (in Gabler’s Journ. f. theol. Lit. I. p. 155), entirely mistaking the unartificial progress of the narrative, considered as a later insertion; and in this Eichhorn, Heinrichs, and Kuinoel agree with him; while Laurent ( neutest. Stud. p. 138 f.) recognises the genuineness of the words, but looks on them as a marginal remark of Luke. Beck ( Obss. exeg. Crit. V. p. 17) declared even Act 5:15 also as spurious. It is unnecessary even to make a parenthesis of Act 5:14 (with Lachmann), as in Act 5:14 is not necessarily confined in its correct logical reference to . . alone, but may quite as fitly refer to Act 5:13-14 together . Compare Winer, p. 525 [E. T. 706].
] are the same who are designated in the contrast immediately following as , and therefore those who had not yet gone over to them , the non-Christian population. It is strangely perverse to understand by it the newly converted (Heinrichs), or the more notable and wealthy Christians like Ananias (Beza, Morus, Rosenmller). By the , as it forms the contrast to the , Christians cannot at all be meant, not even as included (Kuinoel, Baur).
] to join themselves to them, i.e. to intrude into their society, which would have destroyed their harmonious intercourse. Comp. Act 9:26 , Act 10:28 , Act 17:34 ; Luk 15:15 . This and in Act 5:13 must refer to the , and so to the Christians in general , but not to the apostles alone, as regards which Luke is assumed by de Wette to have become “a little confused.”
] in the sense of all the more , etc. See Ngelsbach on the Iliad , p. 227, Exo 3 . The bearing of the people, Act 5:13 , promoted this increase.
] would admit grammatically of being construed with (Act 16:34 ); but Act 11:24 points decisively to its being connected with . They were added to the Lord , namely, as now connected with Him, belonging to Christ.
] “ pluralis grandis : jam non initur numerus uti Act 4:4 ,” Bengel. [168]
(see the critical remarks)] emphatically placed first: so that they (the people) through streets, along the streets , brought out their sick from the houses, etc.
. . .] denotes generally: small beds ( , see the critical remarks, and comp. Epict. iii. 5.13) and couches . The distinction made by Bengel and Kuinoel with the reading , that the former denotes soft and costly , and the latter poor and humble , beds, is quite arbitrary.
. ] genitive absolute, and then : the shadow cast by him.
] at least ( , see Herm. ad Viger. p. 838) is to be explained as an abbreviated expression: in order that, should Peter come, he might touch any one, if even merely his shadow overshadowed him . Comp. Fritzsche, Diss. in 2 Cor. II. p. 120, and see on 2Co 11:16 .
That cures actually took place by the shadow of the apostle, Luke does not state; but only the opinion of the people , that the overshadowing would cure their sick. It may be inferred , however, from Act 5:6 that Luke would have it regarded as a matter of course that the sick were not brought out in vain, but were cured by the miraculous power of the apostle. As the latter was analogous to the miraculous power of Jesus, it is certainly conceivable that Peter also cured without the medium of corporeal contact; but if this result was in individual instances ascribed to his shadow, and if men expected from the shadow of the apostle what his personal miraculous endowment supplied, he was not to be blamed for this superstition. Zeller certainly cannot admit as valid the analogy of the miraculous power of Jesus, as he does not himself recognise the historical character of the corresponding evangelical narrative. He relegates the account to the domain of legend, in which it was conceived that the miraculous power had been, independently of the consciousness and will of Peter, conveyed by his shadow like an electric fluid. An absurdity, which in fact only the presupposition of a mere legend enables us to conceive as possible.
] the multitude ( vulgus ) of the neighbouring towns.
] as well those labouring under natural disease as those demoniacally afflicted; comp. Luk 4:40 f.
Then follows Act 5:17 , the contrast of the persecution, which, however, was victoriously overcome.
[166] The limitation of to the apostles (Kuinoel, Olshausen, and others) is by Baur urged in depreciation of the authenticity of the narrative. The apostles are assumed by Baur to be presented as a group standing isolated, as superhuman, as it were magical beings, to whom people dare not draw nigh; from which there would result a conception of the apostles the very opposite of that which is found everywhere in the N. T. and in the Book of Acts itself! Even Zeller has, with reason, declared himself opposed to this interpretation on the part of Baur.
[167] “Est enim in sancta disciplina et in sincero pietatis cultu arcana quaedam , quae malos etiam invitos constringat,” Calvin. It would have been more accurate to say: “ quae profanum vulgus et malos etiam ,” etc.
[168] Comp. on the comparatively rare plural , not again occurring in the N. T., Bremi, ad Aeshin. adv. Ctesiph. p. 361.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
B.The Progress of the Church, Sustained by Miraculous Powers of Healing Granted to the Apostles
Act 5:12-16
12And [But] by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomons porch. 13And [But, ] of the rest durst no man [ventured no one to] join himself to them: but [] the people magnified [highly esteemed] them. 14And believers were the more added to the Lord [And there were more and more () added, who believed in the Lord], multitudes both of men and women;) [parenth. marks omitted] 15Insomuch that they brought forth the sick into the streets6, and laid them on beds7 and couches, that at the least [if but, ] the shadow of Peter passing by [when he came,] might overshadow some [some one, ] of them. 16There came also a [the, ] multitude out of the cities round about unto Jerusalem8, bringing sick folks, and them which [who] were vexed with [by] unclean spirits: and they were healed every one [were all healed, ].
EXEGETICAL AND CRITICAL
Act 5:12-16. a. The narrative of the Pentecostal miracle, Act 2:43, and that of the first hostile movement against the church, Act 4:32, are succeeded by general statements respecting the peaceful progress of the latter during a certain period of time. The narrative of the penal miracle which God wrought for the protection of the holy character of the church, is followed by additional statements in the present passage. But the description does not, now, as in Act 4:32 ff., refer to the inner life of the church; its main purpose is to exhibit the influence exercised by the apostles and the church on those who were not yet united with them.
b. The statements in this passage are not logically arranged, systematically combined, or pragmatical. [The pragmatical historian inserts reflections on the causes and the results of the events which he relates, and deduces useful lessons from them. (Heyse).Tr.]. Nearly the whole of this episode has, accordingly, been suspected by rigid critics like Beck, Ziegler, etc., to be an interpolation. But it is written simply in the same plain and artless style which characterizes other portions of this book.
c. By the hands of the apostles, etc.Luke first mentions (Act 5:12) numerous miracles, i.e., miracles of healing, which the apostles wrought among the people; these were, therefore, miracles which conferred advantages and blessings, and were thus contradistinguished from the recent miraculous judgment of God which has just been described. The latter occurred in the bosom of the church; but these miracles of healing were performed for the benefit even of those who were not yet believers. This circumstance is more fully described in Act 5:15-16. The sick were brought out of the houses along the streets ( .), and deposited on beds and couches of various kinds, in order that they might be healed by Peter, even if only his shadow should fall on the one or the other. It should be carefully noticed here, that when Luke uses this peculiar language, he only intends to give expression to the popular thought; the people, he implies, entertained such confidence in the apostles power, that they ascribed a healing influence even to his shadow, [comp. Act 19:12]. But he does not employ a single word which distinctly affirms that the mere shadow of Peter had healed any sick person. He simply testifies, particularly at the close of Act 5:16, that Peter performed many miracles of healing, but he does not describe the mode. The phrase: . ., undoubtedly expresses more than the simple preposition would have done; it authorizes us to infer that, in most cases, these miracles were wrought through the medium of the imposition of hands, or by touching the sick. It is, however, also possible, that in some instances, sick persons, whose faith prepared them to receive the gift of health, were restored without having been actually touched by Peter. Such faith or confidence in the power of the apostle to heal, was not confined to those who dwelt in the city; it influenced others also, and induced many who resided in the neighboring cities to bring their sick, as well as demoniacs, to Jerusalem; the relief which they sought, was invariably obtained.
d. They were all with one accord, etc.Luke relates, in addition, that the union of the believers and their assemblings, were uninterruptedly maintained; they met in Solomons porch (mentioned above, Act 3:11), which was sufficiently spacious to admit them all, and was well suited for their meetings, although they now constituted a numerous body, and constantly received new accessions.As their numbers had so greatly increased, it might have occurred, under ordinary circumstances, that individuals would enter with comparative ease, whose presence might create a disturbance, or impair the harmony and confidence which had originally characterized their intercourse. They escaped such a great affliction in consequence of the sentiments of esteem and reverence with which they were regarded by the people, insomuch that those who had not attached themselves to the church, respectfully refrained from approaching them when they were assembled (Act 5:13, no man durst join himself to them, [i.e., obtrude himself on them]). The interpretation of Baur, (who restricts to the apostles, and supposes that the Christians themselves are designated by the term ,) assumes that the profound reverence with which the members of the church regarded the apostles, kept them at a distance from the latter; but such a view is inconsistent with the whole character of the life of the church, as it is described in the Acts.Finally, many persons of both sexes believed in Jesus, and became connected with the company of the disciples, Act 5:14 : it was precisely this steady growth of the church (, Act 5:15) which, at the same time, strengthened the confidence of the people in the miraculous powers of the apostles.
DOCTRINAL AND ETHICAL
1. The penal miracle did not fail to produce a deep impression both on the church itself, and also on those who stood without. It solemnly admonished the former to watch over its own spiritual state with the utmost diligence, and was a most impressive warning against the sin of grieving the Holy Ghost. But it also taught the people that those who attached themselves to the church, were required to subject their conscience and whole spirit to the control of the Holy Ghost, and that a mere external union with the church, in which the heart had no share, was of no advantage. The great object which the divine Head of the Church has in view, is not the accession of a mixed multitude of members, but the sanctification of his people.
2. The numerous miracles of healing which the apostles now perform, constitute the answer to the prayer recorded in Act 4:30; they also furnish the evidence that, however awful the manifestations of Gods displeasure with the wicked may be, he is always ready, in his infinite mercy, to help, to heal, and to save all those who seek his face.
HOMILETICAL AND PRACTICAL
Act 5:12. And by the hands, etc.The wrath of God, who spoke by the mouth of the apostles, had consumed two hypocrites; but now, through the hands of the apostles, relief is afforded to a multitude of sufferers. Thus the Lord demonstrated that he had no pleasure in the death of the wicked, but preferred to do good to his creatures.In wrath he remembers mercy [Hab 3:2], and even as he takes vengeance on the ungodly, so, too, he never turns away from the cry of the needy. (Apost. Past.).
Act 5:13. And of the rest durst no man join himself to them.It may be noticed even in our own day, that disingenuous men, who reject the word, do not readily approach an upright servant of Christ, but rather avoid all intercourse with him. (Apost. Past.).The judgment which visited Ananias and Sapphira, was a public testimony that the Lord does not primarily desire to gather a mixed multitude into the church. Hence it was one of the first results produced by that judgment, that no one ventured to form a merely outward connection with the believers; the power of the Spirit and of the truth, which was revealed in the latter, deterred others from making any professions which were not sustained by the movements of their hearts. (K. H. Rieger).
Act 5:14. And believers were the more added, even after that awful illustration of divine justice had been given! It seems then, that the apprehensions of a spurious wisdom are unfounded; that wisdom objects to the maintenance of a consistent and rigid church-discipline, fearing that others will thus be deterred from approaching. No! Let good order be strictly maintained, and an improvement will soon become visible. (Starke).Pruning is also one of the means which God employs for promoting the vigorous growth of the church. (Quesn.).
Act 5:15. The shadow of Peter.A pastor who is aware of his own insufficiency, sometimes becomes discouraged, and asks: How can I accomplish any good work, when I myself am sitting in the shade, and am more like a shadow than a living man? But God can accomplish a great work by employing even the weakest things of the world [1Co 1:27], such as the shadow of Peter, if only the instrument humbly yields to his control. (Apost. Past.).The Lord is thy shade, (Psa 121:5), was Peters answer. It was not his shadow that healed; the apostle, who tried the spirits [1Jn 4:1], would have rebuked the man who expected help from the shadow of a human being; the sick sought for aid from the power of God which wrought through Peter. (Besser).
Act 5:16. There came also a multitude unto Jerusalem.Happy is he, whose distress has taught him to lift up his heart to the heavenly Jerusalem, and to look in that direction for the power that shall heal him. 2Co 5:1-2. (Quesn.).Them which were vexed with unclean spirits.We ought not, as pastors, to abandon hope in a single case, even if the individual before us is possessed by the most unclean of the spirits, and by legions of them! (Ap. Past.).The blessed results which follow, when God sifts the Church: I. The chaff is removed; (a) either expelled, (Ananias and Sapphira), (b) or kept afar off (the people who durst not join thomselves to the believers, Act 5:13); II. The wheat remains; (a) purified by faith; (b) united by love, Act 5:12.The mysterious power exercised by a believer who is filled with the Spirit: I. It repels the evil, Act 5:13, but attracts the good, Act 5:14; II. It subdues unclean spirits, Act 5:16, but gives rest to them that labor, and are heavy laden, Act 5:15; III. It is a savour of death unto death [2Co 2:16] to the enemies of the truth (Ananias and Sapphira; the priests and elders), but a savour of life unto life to them that seek salvation (the sick who were brought to Peter; believers who were added to the church).The human instrumentality employed in conducting a soul to heaven, proceeds itself from the divine and only source of salvation.The transition from the shadow of Peter into the light of Christ: I. Salvation is not obtained through Peters shadow, although the weakness and folly of men are often prompted to assign an undue value to the personal characteristics, the peculiarities, or even the infirmities of chosen instruments (the idolatrous attentions paid to preachers, pastors, heads of sects; the worship of relics); it proceeds solely from Christ, who was the light and life of Peter (Act 3:6); II. Salvation is not obtained through Peter himself, but through Him whose strength was made perfect in Peters weakness [2Co 12:9]through Christ, Act 3:12. And thus Peters shadow directs attention to Christ, the light of the world, the sun of righteousness.If Peter himself cannot save, much less can his shadowthe Popesave a single soul!What is the remedy that can heal a diseased soul? I. Not the shadow of Peter, nor the garment of Christ (Luk 8:44), that is to say, no outward object, no outward act; II. It is the light which shone on Peter, the power of Christ, that is to say, the life of God, revealed in Christ and his witnesses, received in faith, and infused into the soul.The Gospel of Christ, the true Bethesda [Joh 5:2] Act 5:16.Sickness and misery enlarge the borders of the church of Christ. If the sick are to be healed, they must be brought to Jerusalem, Act 5:16, that is, to Jerusalem which is above, and which is the mother of us all [Gal 4:26]. (Gossner).
Footnotes:
[6]Act 5:15. a. [of text. rec. With D (original)., and adopted by Alford]. The readings vary considerably: . [E.]; . [in A. B. D (corrected)., and Cod. Sin., and adopted by Lach. and Tisch.], etc. They are all corrections, intended to furnish an easier construction than the original text presents.
[7]Act 5:15. b. ; in place of this word, some present the simple and more usual form: [The latter, of the text. rec. is found in E. Alford, with A. B. D. Cod Sin., and recent editors, reads Tr.]
[8]Act 5:16. ; the preposition was omitted in some MSS., as the name of the city was supposed to be connected with , but should be retained. [It is omitted in A. B. Cod. Sin. Vulg., etc., and by Lach., and Tisch., but found in D. E., and retained by Alf., with whom de Wette and Meyer agree.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Chapter 13
Prayer
Almighty God, thou dost speak wonderful things unto the children of men. Thy voice is like none other. The sound of thy voice is heard in our heart like music from heaven, and it soothes and inspires, and warms our life with a new glow. All thy words are wonderful, but who shall tell the graciousness of thy promises, how sweet they are, how many in number, strong as a great host, many as the drops of the dew of the morning. And thou dost not withhold one of them from the hearts that love thee. Men of old called thy promises exceeding great and precious, and the men of today could repeat the word, for in our case thy promises have been greater than our imagination, and more precious than our love. We lean upon thy promises, we run into them as into a sanctuary, when the storm is very high. Hast thou not clothed us with salvation, and made us rich with confidence, and driven away our fear by the shining of an inextinguishable hope? We are in thy house, standing in the appointed place, and at the appointed time, and we come to thee in the appointed way, Jesus Christ, the wounded One, the triumphant Saviour, and we expect great things from heaven. Thou hast wrought in us a discontent with the prizes of time and the triumphs of earth, and by the very discontent which thou hast inspired, will we expect great things from Thyself. Open the windows of heaven, and astonish us by the outpouring of thy blessing! Let thy people be glad with a new joy, and thy saints shout aloud for ecstasy of heart. Return, oh Holy Dove! Return, sweet messenger of rest! Thy Church is indifferent, neglectful, reluctant to follow the heroic impulse; dead, all the fire of enthusiasm extinguished. Come, Holy Ghost, our hearts inspire. Thou art the same yesterday, today, and for ever! And are not we also the same, but if left unto ourselves, do we not fall, and wither away? Then indeed is our strength dried up, and our power is as a dream that has vanished. Come, Holy Spirit! Wind from heaven, blow upon us! Spirit of the living God, baptize our souls as with fire! In the name of Jesus Christ, who knew no fear do thou deliver our souls from the bondage of apprehension. We feared for thy truth, and we are ashamed, because we were afraid. We feared for thy Church, forgetting that thy Church is in very deed thine own, lest any man should hurt her, thou wilt keep her night and day. We are not as were the Apostles in the early time. We are cold and calculating. We are self-involved, and self-satisfied. We have lost the sacred ardour; and the wings that could fly in the open firmament have been bruised or torn away. Return, oh Holy Dove return! Shew us what we are, what time is, what earth is, how few our days are, how urgent is the King’s business; and may we hasten upon it, as those whose only delight is in its discharge. Comfort us one and all this day with reassured forgiveness. Say unto those who would serve thee, “Though the just man fall seven times a day, yet shall he stand up at the last.” If any are cast down, tell them that they are not therefore destroyed. Speak comfortably to every heart as thou only canst speak. Where there is a great vacancy because the old companion is no more, join the solitary thyself, and make the companionship divine. Where there is great fear because the loved life is panting in its last weakness, send healing from Gilead and balm from the chief of the vineyards. Where there is any desire to serve thee with nobler strength, the Lord double the power, and give the resolution confirmation in heaven. And where the life is staggering because of the burden it has to bear, and the poor brain reels in great wonder, and the heart long so valiant, nearly gives up the unequal fight, oh God, be gracious with double tenderness. To them that have no might do thou increase strength. Unite us all in Christ, in the great Cross, in the infinite atonement for sin, in the profound, the eternal reconciliation wrought out by the Priesthood of Christ. May we walk the few remaining miles together, strengthening one another, loving one another, forgiving one another, and at last, one by one, may we be gathered to the general assembly and church of the first-born, whose names are written in heaven, and from the heights of the heavenly Jerusalem we shall see the way along which thou hast in mercy brought us, and then shall our praises never cease. Amen.
Act 5:12-42
12. And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.
13. And [But] of the rest durst no man join himself to them: but [Howbeit. There are two different conjunctions in the original] the people magnified them.
14. And believers were the more added to the Lord [Better, Persons believing in the Lord were added to his church] multitudes both of men and women.)
15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches [the warm climate making this possible], that at the least the shadow of Peter passing by might overshadow some of them.
16. There came also a multitude out of the cities [commonly used of small places as well as large] round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.
17. Then [But] the high priest rose up, and all they that were with him, (which is the sect of the Sadducees) and were filled with indignation [jealousy].
18. And laid their hands on the apostles, and put them in the common prison.
19. But the [an] angel of the Lord by night opened the prison doors, and brought them forth, and said,
20. Go [and], stand and speak in the temple to the people all the words of this life [emphasising once more in the most natural manner the point at issue between the Sadducees and the Apostles].
21. And when they heard that, they entered into the temple early [the first sacrifice was offered at the very peep of day] in the morning, and taught. But the high priest came [into the council chamber], and they that were with him, and called the council together, and all the senate [the older men; seventy-one in number] of the children of Israel, and sent to the prison to have them brought.
22. But when the officers [the same word is rendered minister in Luk 4:20 ] came, and found them not in the prison, they returned, and told,
23. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.
24. Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.
25. Then [not an adverb of time ] came one and told them, saying, Behold, the men whom ye put in prison are standing [a prominent and undaunted position] in the temple, and teaching the people.
26. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.
27. And when they had brought them [to the judgment hall], they set them before the council: and the high priest asked them,
28. Saying, Did not we straitly command you that ye should not teach in this name? Better affirmatively, We straitly charged you] and, behold, ye have filled Jerusalem [the testimony of enemies!] with your doctrine, and intend [wish] to bring this man’s blood upon us.
29. Then Peter and the other apostles answered and said, We ought [we must ] to obey God rather than men.
30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
32. And we are his witnesses of these things; [the Crucifixion and Resurrection] and so is also the Holy Ghost, whom God hath given to them that obey him.
33. When they heard that, they were cut to the heart, [not compunction, but annoyance] and took counsel to slay them.
34. Then stood there up one in the council, a Pharisee, named Gamaliel, [the teacher of Saul,] a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
35. And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.
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.
37. After this man rose up Judas of Galilee in the days of the taxing, [seven years later than the enrolment mentioned, Luk 2:2 ] and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.
38. And now I say unto you, Refrain from these men, and let them alone: for if this council 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.
40. And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
41. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his [The] name.
42. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
Apostolic Audacity
BY reading these verses through all at once, you get into their swing and rhythm. A keen, subtle music touches the reader whose heart is interested in the graphic story. Of what is the history? Of something quite dead and gone for ever? Would any man imagine from the controversies which now agitate the Church within its own boundaries, that the Church of today is the legitimate descendant of the Church of whose history these verses form a part? It requires the greatest effort, not of faith, but of imagination, to trace any connection between the Church of today, as we represent it, and even as we know it, and the Church of the heroic days. What is your ancestry? Why, if you knew it, you are children of the storm! It does not become you as a Christian to talk about quietness, and enjoyment, and absence of sensationalism. You are the children of the tempest, you were rocked in the cradle of the deep! You have lost the accent of your family. Men cannot tell whence we came, they cannot indicate our native country; we speak the usual language in the usual tone, we are afraid of anything that is eccentric and unusual, and thus we have abandoned all that makes our ancestry worthy of recollection. We cannot get away from the fact that we represent a faith which has been the most fighting faith of the earth. Christianity is a combative religion. What is the meaning, then, of this whimper that I now hear about retiring to quiet places, leaving all sensationalism, and adopting old-fashioned ways of doing things? My friends, bethink you, when you say the word old-fashioned, what do you mean? Where do you draw the line? Mention the date and measure of your old-fashionedness? There are those who take to themselves the character and quality of being old-fashioned people. Christians of the old-fashioned sort. I would God they were! They would be so good. They would warm the place. Their nearness would send a glow of enthusiasm and sacred ardour to the heart. But alas! their old-fashionedness may only go back to an intermediate period. It may be a kind of middle-age collapse. If you want the old-fashioned sort, you must go back to the Evangelists and to the Apostles, and read the document in the New Testament, which is specifically called the Acts, and there you do see what old-fashioned Christianity really was. But it is in this case as it is in tracing a man’s ancestry. He goes back in his ancestry until he finds the most important man in it, and there stops. But I ask about the ancestry of that most famous man himself. And so if we trace our ancestry back, not stopping at points we like the best and are proud of, we shall all come to Adam and Eve, and all fall in the first apostasy. Let us then be true to the facts of history and go really back to roots, and origins, and causes, and do not let us call ourselves old-fashioned simply because we are slothful. By every name that redeems and beautifies the earth, I protest against an old-fashionedness that thinks of itself, and is never lost in the generous absorption of apostolic self-oblivion.
Take a cutting out of any modern Church record, and put it beside this cutting from one of the earliest Church writers; then look on the two pictures, and tell me how the latter can justify even a family connection with the former. Verily mere was not much to induce the Apostles to go on with this work. Their payment was not large. The bribe did not amount to a temptation. Scoffing, imprisoning, neglect, hunger, cold, nakedness, thirst, abandonment. Yet they went forward with their work as if kings were their hired servants, and as if the treasures of the earth were bound to give them daily riches. How is this? What a fulfilment of Christ’s own word! In speaking of the revelation which Peter reported from heaven, Jesus said, “On this rock I build my Church, and the gates of hell shall not prevail against it.” The gates of hell were not long in trying their strength upon that rock. Yea, the very bolts of fire seemed to be let loose upon the rock, as if they might melt it and cause it to flow away in fear and weakness. Are we in the Apostolic succession? Not so far! No man is in the Apostolic succession who is not in the Apostolic spirit, and the Apostolic spirit was a spirit of self-denial, self-suppression, courageous faith, valiant, soldier-like determination, to speak the truth and to live it. We trim, we modify, we adapt. Yes, that is what we are. Not Apostles, but adapters. I knew there was a word somewhere in the language that would exactly express our present spirit and service. We adapt the Gospel to the age. We preach to the times. We do not stand back in those eternal truths which belong to all ages, and whose musical thunder should bring into reconciliation every antagonism and discord. Yet we claim to be of the old-fashioned sort. The old-fashioned ministers bore scars for medals; they took honours in the school of suffering; they graduated in the dungeon and in the wilderness, and their breath was like the fresh air that blows round a mountain top. Do I speak to any young man who is about to enter the ministry? Any gentle, delicate, pale, frail creature who is going to take up the Apostolic banner at least, the silken end of it? It is hard work. You can make it easy if you please; but in so pleasing you offend God. Wherever this Gospel is preached it must create antagonism. We have indeed, by a tacit compact, villainous in its every syllable, agreed to shut up the unpleasant, and to confine the disagreeable, and to hold converse only upon such topics and principles as soothe and comfort us, and assure us of our personal safety. Why, Christianity began as a fighting religion. When did it lay aside its first charter? Christianity came as a fire, as a sword, as a voice of judgment. When did it pass through a transformation which robbed it of its combativeness and made it as other faiths? When was this Samson shorn? See to it in very deed, because if we are Christians we must do deeds at least bear such testimony as will bring upon us the aversion and hatred of wicked men. Any man who insists upon the disuse of ambiguity, and upon the use of straightforward and simple terms, must expect to bring upon himself hatred in the form of criticism, and must expect to be imprisoned within strong walls. Would that the old heroic days could come back upon us all! Do you know to whom you are indebted for the quiet enjoyment of Gospel privileges? Name the land from which the treasure came which you call your peace? You are indebted for your peace to the battles of other men. Because the Apostles suffered, we enjoy. Because they went to prison, we are kept out of it But the fear is, the shameful fear, is that we imagine that we are the creators of our own safety, and the originators of our own security. That would indeed be the climax of injustice and ingratitude. You are asked as young readers now and again to read the history of your nation; of the heroic days, of the brave days of chivalry, and I join in the appeal; but I add to it, and elevate it, and glorify it, by telling you to go back to Apostolic history, and to learn from those thrilling pages what it once was to be a Christian.
We ought, then, to have great patience with all persons who are starting up in any novel and eccentric way to endeavour to advance the Kingdom of Christ. If we begin to frown upon them, we repeat the iniquity which our Lord we know will condemn. We live in freedom. Christianity is wanting if it does not try by all means to save some. Christianity is still the religion of the Cross. That sacred, grim emblem is never allowed to fall into desuetude; and even on the most dazzling State occasions it is known by the agony of that symbol. Who dare appropriate the place in which we are now assembled, and many like it, to extraordinary or unusual religious services? Who dare fill such places as this with the very refuse and offscouring of London? If you came through many of the streets of the Metropolis this morning you saw crowds of persons who, probably, were never inside a Christian Sanctuary, or if they were, it was in some little colonial institution downstairs, or in some back place of the city, but not in the citadel that you call your Cathedral or your Temple, or your Tabernacle, or your Conventicle. The moment Christianity became respectable it became one of a multitude. Christianity must never have a second; she must not even be at the top of a list; she must be the Ruler, the One; and her uniqueness must be at once her strength and her beauty. Never forget that you are the descendants of men who ate up the fire that was to burn them, and digested it, and turned it into noble strength; that drank up the seas that were to have drowned them, and came through ever-thickening danger, gathering strength with exercise, and being made out of common men, heroic and illustrious characters.
Here you find Christianity working according to its opportunity. There were persons who brought sick folks in great numbers. There were multitudes out of the streets round about bringing with them those that were vexed with unclean spirits. Christianity does not examine into a man’s motive with such severity as to repel him from its bodily blessings. This is a law which, perhaps, we have not sufficiently recognized. Jesus Christ knew and said that the people came not for the sake of the doctrine, but for the loaves and fishes; but He did not, therefore, drive them away. Many others came to be healed, or to have their friends cured; and they cared not what was the speculative or metaphysical doctrine taught so long as a cure was effected. Jesus Christ healed all in the hope that he might save some. If you would feed all the poor of London you might save a few. Expect the sting of ingratitude, expect the discredit of imputed motives, expect that many whom you have helped will turn away from you in the time of your own necessity; but take not your inspiration from man’s ingratitude, but from Christ’s redeeming love. If we work for gratitude we will be ill paid, and we deserve to be. Whoever works for any degree of applause deserves all the contempt which may be inflicted upon him. Jesus Christ, let me repeat, for in repeating it I repeat a Gospel, healed all, if haply He might save some.
How do we account for the difference between Apostolic times, and our own days? Man is the same, truth is the same, the enmity of the heart against Christ and righteousness is the same. Christ is the same, the Holy Ghost is the same, and yet we are living along dwindling lines, and we are fast sinking into spiritual exhaustion. How is this? It is because we have lost the proper vocation of Christianity. What is that proper vocation? To save men, not to please them; not to flatter them, but to save them; and we have lost the proper vocation of the pulpit. The pulpit has become now another branch of book-making. The sermon has lost its individuality. It ought to be a thing that cannot be printed. A sermon that can be printed is not a sermon. A sermon is a speech, an expostulation, an entreaty, an exhortation, having its quality made up of the very personal elements of the man who delivers it his accents, his quality of mind, his enlarged sympathy and nobleness; hence the true sermon is impregnated with elements which cannot be caught, fastened down, and presented to the eye. The sermon is not addressed to the eye; it is a thunder that beats upon the ear. You are to blame, as I am, along with all our contemporaries for the degradation of the sermon. We talk now about sermons being polished, and finished, and exquisite, with many a delicate little touch artistic. The Lord send fire upon all such abortions and burn them up, till their white ashes cannot any more be found! Read Christ’s words and wonder at their power. Read many of the subjects of Apostolic discourses and wonder at the results produced. Who can find in Whitefield’s sermons, Whitefield’s power? The sermon is not a book or a part of a book, it is not in the literary trade at all, it is something that stands apart, alone, and the preacher who is true to the vocation of the sermon will never lack a congregation. He has no competitor. It is when he begins to read his sentences and to measure them with sentences in books, that he becomes one of a number.
When he is true to inspired doctrine, and to his vocation, when he stands shoulder to shoulder with Paul and Peter, then he cannot be compared, for he is not in the list of competitive wrestlers and strugglers. But the Church must help the preacher. The Church must say to him in so many words, “Yes, you stand faithfully to that conception of preaching, and rely upon our prayers and sympathy, and trust and help.”
As to the speech of Gamaliel, I accept it every word. Gamaliel gives me the only conditions the Church ought ever to ask for. To be left alone to carry our her own policy, and to realize the results of her own conception and faith. As a Christian teacher I have no right to ask to be heard at the expense of any other man. Let Theudas speak, let Judas of Galilee speak, and when they are done, let the Christian speaker make his appeal, and “the God that answereth by fire let Him be God.”
Let Socrates conduct his dialogue, let Seneca read his moral proverbs and sententious ethics; let all Greek and Roman thinkers unfold their theories and make good their positions; let every man have all the hearing which he demands, and when they are all done, let us hear what Christ of Nazareth has to say, and “the God that answereth by fire let Him be God.” Christianity is nothing if not heroically fearless.
Fuente: The People’s Bible by Joseph Parker
12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.
Ver. 12. Were many signs and wonders ] Which were as so many sermon bells to bring men to the Church; and as so many wings to carry the gospel abroad the world.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 16. ] PROGRESS OF THE FAITH; MIRACULOUS POWER AND DIGNITY OF THE APOSTLES.
Fuente: Henry Alford’s Greek Testament
12. ] is merely transitional , and does not imply any contrast to the just mentioned, q. d. ‘notwithstanding this fear, the Apostles went on working, &c.’ See ch. Act 2:43 .
, the Apostles only, not all the Christians . It does not follow, from referring to all the believers in ch. Act 2:1 (see note there), that necessarily refers to the same here also. The Apostles are the subject of the paragraph : and it is to set forth their unanimity and dignity that the description is given. They are represented as distinct from all others, believers and unbelievers (both which I take to be included under the term ): and the Jewish people itself magnified them. The further connexion see on Act 5:14 .
. .] See ch. Act 3:11 ; Joh 10:23 , note.
Fuente: Henry Alford’s Greek Testament
Act 5:12 . : merely transitional; marking the continuance of the miracles; characteristic of St. Luke in Acts, cf. Act 2:23 ; Act 7:25 ; Act 11:30 ; Act 14:3 ; Act 15:23 ; Act 19:11 . On Luke’s fondness for this and similar phrases with , see Friedrich, Das Lucasevangelium , p. 8; Lekebusch, Apostelgeschichte , p. 77. Such phrases, cf. , are thoroughly Hebraistic; so also in Act 3:13 , Luk 3:21 , , and for other instances, Blass, Grammatik des N. G. , pp. 126, 147. ., Act 3:11 . , cf. Act 2:1 , including other believers as well as the Apostles, see below. , see Act 1:14 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 5:12-16
12At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon’s portico. 13But none of the rest dared to associate with them; however, the people held them in high esteem. 14And all the more believers in the Lord, multitudes of men and women, were constantly added to their number, 15to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them. 16Also 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.
Act 5:12-16 This is a brief summary, which is so characteristic of the book of Acts (cf. Act 2:43-47; Act 4:32-35).
Act 5:12 “many signs and wonders” This is an Imperfect passive (deponent) indicative. These two terms appear in Peter’s quote from Joel 2 in Act 2:19. Miracles were repeatedly performed (cf. Act 2:43; Act 4:30; Act 5:12; Act 6:8; Act 7:36; Act 14:3; Act 15:20). Remember that the miraculous is not automatically a sign of deity (cf. Mat 24:24; and 2Th 2:9), but it was and is a way to confirm the Christian message, which was so radically different from the focus and emphasis of Judaism.
“they were all in one accord” See note at Act 1:14. It is important to Luke to emphasize this again and again. It was an ideal that did not last long!
“in Solomon’s portico” This was an open colonnade within the Temple area along the eastern wall of the Court of the Gentiles. Jesus often taught there also (cf. Joh 10:23). This was the site of Peter and John’s first arrest.
Act 5:13
NASB”none of the rest dared to associate with them”
NKJV, NRSV”none of the rest dared join them”
TEV”Nobody outside the group dared join them”
NJB”No one else dared to join them”
This is an unusual phrase. It seems to describe the negative side of “fear.” There are several groups designated in this context (cf. Act 5:12-16). For most, the events were a draw to faith in Christ (cf. #5 and possibly #6 and #7) or a confirmation of faith in Christ (i.e., #3).
1. the Apostles, Act 5:12
2. the people, Act 5:12-13
3. the believers (i.e., in one accord in Solomon’s portico), Act 5:12
4. the rest (i.e., the Jewish leadership), Act 5:13
5. new believers, Act 5:14
6. the sick of Jerusalem, Act 5:15
7. the sick and possessed from the surrounding villages, Act 5:16
The present middle infinitive “to associate” is literally “to glue.” Luke uses this term often, but in a wide variety of senses. Here it refers to their not becoming part of the new group (i.e., believers in Jesus as the promised Messiah).
Act 5:14 “believers” This is a present active participle, which implies an ongoing action. See Special Topics at Act 2:40; Act 3:16.
NASB, TEV,
NJB, NIV”in the Lord”
NKJV, NRSV”to the Lord”
This grammatical form (i.e., eight case system) can be understood as dative (“to”) or locative (“in”). I think it is a way to show that believers belong to the Lord. We are His possession, and He is ours!
“women” Luke especially highlights “women,” both in the Gospel and Acts (i.e., Act 1:14; Act 8:12; Act 16:1; Act 16:13; Act 17:4; Act 17:12; Act 17:34; Act 18:2; Act 21:5). Jesus brings a new sense of dignity and worth to women and children.
“were constantly added to their number” Luke often used summary statements of the growth of the church (cf. Act 2:47; Act 5:14; Act 6:7; Act 9:31; Act 12:24; Act 16:5; Act 19:20).
Act 5:15 “when Peter came by at least his shadow” Miracles at this stage were common as a way of confirming the gospel. Peter was the obvious spokesman for the Apostles. This same type of confirming, healing also occurred through Paul (cf. Act 19:12).
As interpreters we must remember that these miracle signs were given to
1. show the compassion of God
2. show the truth of the gospel
3. show who were the God-called leaders
These signs were given in a particular culture, for a specific purpose. Because God did it there, it does not automatically mean that He will do the same in every period of history in every culture. Not that God is not active in every age nor less compassionate, but that the people of God must walk by faith and not by sight! Miracles continue, but salvation of sinners must be the greatest goal, not physical healing for those who will still die!
It seems to me that God has not changed. His character, power, compassion, and desire for all to be saved remains the same, but looking at history theologically, there are two major periods of intense, supernatural signs, both from God and from Satan.
1. surrounding the time of the incarnation and development of the early church
2. preceding the end-time events when believers will be under terrible persecution
I would like to quote A. T. Robertson, Word Pictures in the New Testament, vol. III, p. 62
“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 (Mat 9:20; Mar 6:56; Joh 9:5) and the use of Paul’s handkerchief (Act 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition.”
Act 5:16 “they were all being healed” This is an imperfect passive indicative, which asserts each one was healed (the agent is unexpressed, but probably the Spirit) one at a time, over and over and over, until none were left!
This is a summary type statement. Are we to take it literally (i.e., every single one)? Jesus required faith or used the healing to (1) train the disciples or (2) cause the crowds to listen.
It is shocking to me that not all those healed in the NT were simultaneously “saved” (i.e., trust Christ and have eternal life). Physical healing is a poor substitute for spiritual salvation. Miracles are only truly helpful if they bring us to God. All humans live in a fallen world. Bad things happen. God often chooses not to intervene, but this says nothing about His love and concern. Be careful of demanding that God act miraculously every time in this current evil age. He is sovereign and we do not know the full implications of any given situation.
At this point I would like to add my commentary notes from 2Ti 4:20 about Paul and physical healing (see www.freebiblecommentary.org ) :
“There are so many questions we would like to ask the NT writers. One subject all believers think about is physical healing. In Acts (cf. Act 19:12; Act 28:7-9) Paul is able to heal, but here and in 2Co 12:7-10 and Php 2:25-30, he seems unable. Why are some healed and not all, and is there a time window connected to healing which has closed?
I surely believe in a supernatural, compassionate Father who has and does heal physically as well as spiritually, but why is this healing aspect seemingly present and then noticeably absent? I do not think that it is connected to human faith, for surely Paul had faith (cf. 2 Corinthians 12). I feel that healing and believing miracles affirmed the truthfulness and validity of the gospel, which it still does in areas of the world where it is first proclaimed. However, I feel that God wants us to walk by faith and not by sight. Also, physical illness is often allowed in believer’s lives (1) as temporal punishment for sin; (2) as consequences of life in a fallen world; and (3) to help believers mature spiritually. My problem is that I never know which one is involved! My prayer for God’s will to be done in each case is not a lack of faith but a sincere attempt to allow the gracious, compassionate God to work His will in each life.”
“unclean spirits” See Special Topics below.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
SPECIAL TOPIC: EXORCISM
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
signs. App-176.
wonders. App-176.
wrought = being wrought. Compare Mar 16:17, Mar 16:18.
among. App-104.
people. Greek. laoa. See note on Act 2:47.
with one accord. See note on Act 1:14
Solomon’s porch. See note on Joh 10:23.
Fuente: Companion Bible Notes, Appendices and Graphics
12-16.] PROGRESS OF THE FAITH; MIRACULOUS POWER AND DIGNITY OF THE APOSTLES.
Fuente: The Greek Testament
Act 5:12. , all) who believed.-, in the porch) a spacious place.
Fuente: Gnomon of the New Testament
Act 5:12-16
SIGNS AND WONDERS
Act 5:12-16
12 And by the hands of the apostles-Frequently we have the signs and wonders attributed to the hands of the apostles. The awful judgment upon Ananias and Sapphira was followed by many signs and wonders which were wrought among the people. Just as the exclusion of Achan was followed by victories of Israel at Ai (Joshua 7, 8), so these signs and wonders followed the cleansing of the church by the death of Ananias and Sapphira. Signs and wonders-in Act 2:43 it is put wonders and signs. Miracles in the New Testament are described by four names- signs, works, wonders, and powers. They are signs of the presence and power of God, of the truth of divine revelation; works include all the doings of God which are supernatural; wonders give the astonishing manifestations of God, attracting mens attention to him; powers because they reveal the almighty power of God to help and save. Again we find the disciples all with one accord in Solomons porch. They assembled here when attracted by the healing of the lame man a few days before this. (Act 3:11.)
13 But of the rest durst no man join himself-The miracles of the apostles had such an effect on the multitude that no man attempted to join himself to them. Who are meant by the rest ? It seems to stand in contrast with all in verse 12. If it does, then the rest might refer to Pharisees, rulers, and the crowd generally; but others think that it has reference to the apostles, and that the other disciples stood in awe of them and did not come near them. Christians and others were smitten with terror at the death of Ananias and Sapphira; and awed by the power of the apostles to know the secret thoughts of persons as shown by Peter discerning their falsehood, and seeing they were putting the Holy Spirit to the test in planning to deceive him, felt afraid to come near the apostles, and kept at a distance from them. While the people feared to join themselves to their company, yet they magnified them for the superhuman knowledge and power they showed.
14 and believers were the more added to the Lord,-Prosetithento is the Greek from which we get added; mallon is the Greek for more. It means literally that believers kept being added. Both of men and women describes the believers; only believers were added to the Lord; no infants or irresponsible persons were added to the Lord. The distinction between andres and gunaikes, or men and women, may be considered in connection with andres in Act 4:4. To be added to the Lord is to be added to the church; and to be added to the church is to be converted; hence, only converted ones were added to the church.
15 insomuch that they even carried out the sick-This verse seems to look back to verses 12 and 13, which show that the membership increased, together with the influence of the church, as the many signs and wonders were wrought. Miracles were wrought, the disciples met together as a distinct body in Solomons porch, the membership was much increased, so that they brought forth the sick for miraculous healing by the apostles. The places of public resort were not sufficient to accommodate the great num-ber that came for healing. They carried their sick into the streets, and laid them on beds and couches, so that as Peter passed by, at the least his shadow might overshadow some one of them, and they be healed. In his daily passing to and fro they hoped to be healed even by his shadow; that is, the power of the Holy Spirit would heal them through even Peters shadow. This shows the great fear and reverence that the people had for the apostles who could work such miracles; it also shows the faith that they had in God through the preaching of Peter and John.
16 And there also came together the multitude-Not only were the sick brought to the apostles from Jerusalem, but the multitude from the cities round about Jerusalem brought their sick and those who were vexed with unclean spirits, and they were healed every one. This states more clearly and fully the details of what had been stated in verse 12. It was a manifestation of signs and wonders greater than any before mentioned in the history of the church thus far. Jesus had said: He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father. (Joh 14:12. ) Here was a fulfillment of this promise by Jesus. Unclean spirits mean those who are possessed with demons. Some think that they were fallen angels who, being depraved themselves, seek to make others depraved. (Zec 13:2; Luk 4:33.) The sick and the demoniacs are here as in Luk 6:18 distinguished. The demoniacs may be associated with the sick as they usually are, for one possessed of a demon suffered bodily from the possession, and was relieved when the demon was cast out. It is noted that there were no favors, but all were cured.
Fuente: Old and New Testaments Restoration Commentary
Delivered to Testify
Act 5:12-26
While the Holy Spirit works mightily within the Church, He co-operates with it in its outward operations by adding men and women to the Lord. None should be added to the Church roll who have not already been led into living union with Jesus. Through the Church, as His body, the risen Savior works such miracles as are here narrated, filling the hearts of the humble with love and joy, and exciting inveterate hatred in His foes.
The angel of God comes to open prison doors. Are you in sore trouble, from which there is no apparent deliverance? Are you imprisoned in the dungeon of doubt and black despair? Are you being heavily persecuted? Oh, wrap around you the divine protection! Dare to believe that the doors will open as by unseen hands. Nothing can stay the purposes of God. Only use your God-given liberty to go forth to teach the people. The gospel is a message to the people. Let us preach to the hungry, needy crowds. Philosophers, scientists, the wise and prudent of the age, may mock, but the people know the gospel when they hear it. Let us give it to them!
Fuente: F.B. Meyer’s Through the Bible Commentary
by: Act 2:43, Act 3:6, Act 3:7, Act 4:30, Act 4:33, Act 9:33, Act 9:40, Act 14:3, Act 14:8-10, Act 16:18, Act 19:11, Mar 16:17, Mar 16:18, Mar 16:20, Rom 15:19, 2Co 12:12, Heb 2:4
they: Act 1:14, Act 2:42, Act 2:46, Act 4:32
in: Act 3:11, Joh 10:23
Reciprocal: Lev 8:26 – General Num 23:23 – What hath 1Ki 7:12 – the porch 2Ch 3:4 – the porch Mat 10:8 – Heal Joh 13:35 – General Act 2:1 – they Act 9:35 – all Act 17:4 – some Act 28:9 – others Gal 2:8 – he Phi 2:2 – one accord
Fuente: The Treasury of Scripture Knowledge
A PROPHECY FULFILLED
By the hands of the apostles were many signs and wonders wrought among the people ( and believers were the more added to the Lord, multitudes both of men and women.)
Act 5:12; Act 5:14
Nathanael and St. Bartholomew are one and the same person. Some think that Nathanael under the fig tree had been meditating on the story of Jacobs ladder, and that our Lord now tells him that the true ladder is being set up between heaven and earth, even Himself. What a vision this was! And what a long time the faithful, guileless Nathanael would have to wait before he saw the greater things realised. But he did not give way. That day marked the turning-point in his life as a religious man. He gave himself to Christ. He had overcome his prejudice, he had believed and surrendered.
I. Then there came to him a time of testing. For two or three years he followed our Lord in His ministry with the others. He learned the lesson of true life from Christ. He found it hard, as they all did, hardest of all when he had to face the Passion and Cross. Probably he was one of those who forsook Him and fled. But the Easter victory renewed his hope and faith, and on that morning on the lake, as we read in John, when he saw with his companions the same dear Master Who had found him under the fig tree, now risen in His glory and sat down on the shore to eat the humble meal He had prepared for them, he once more committed himself in faith and love to Him Who would never leave him.
II. At last we see him working signs and wonders among the people, filled with the Holy Ghost and power. At last the promise of our Lord is completely fulfilled. He sees greater things. The ladder is set up. The Cross has been lifted up. Christ has triumphed and opened the gate of heaven. Angels ascend and descend. Power comes down to heal the people. The praises of forgiven men and women, washed in the blood of the Lamb, rise up to heaven. God and man are reconciled, and all through Him Who had first spied him out under the fig tree and called him.
III. Let us once more renew our faith in Jesus.He knows us every one as we sit here in church under our fig tree. He knows us in our ordinary everyday life. He wants us. Shall we be prejudiced and keep away, or shall we come and see? Shall we not come to Him, and seek Him where He is to be found in prayer and sacrament?
Rev. the Hon. J. Adderley.
Fuente: Church Pulpit Commentary
2
Act 5:12. There was a continual need for the evidence of signs and wonders at that time, because the New Testament had not been composed and the people did not have any written instructions. But when the apostles performed the miracles it proved them to be the true servants of God. When they spoke to the multitudes, therefore, they were heard as the authentic representatives of the Lord. At the time of these events the assembly of all the people in general was in Solomon’s porch, the same place where they saw the lame man who had been healed (chapter 3:11).
Fuente: Combined Bible Commentary
Act 5:12. And by the hands of the apostles were many signs and wonders wrought among the people. Notwithstanding the great fear which came over the Church after the terrible event just recorded, the apostles seem to have pressed on their work with greater enthusiasm than before, and with marked success. The miracles of healing performed among the people were the credentials these plain unlettered men had received from their Lord, then reigning from His glory throne in heaven, and were in striking contrast with the scenes of terror the Church had just witnessed. The terror men might see was something strange and unusual, while the mercy and love were the everyday characteristics of the Master of these new teachers. The signs and wonders here referred to are described at greater length in Act 5:15-16.
Fuente: A Popular Commentary on the New Testament
Subdivision 6. (Act 5:12-42; Act 6:1-7.)
Triumph within and without.
The inspired historian does not detain us long with this now, but passes on to speak of the Church’s triumph over this double evil, within and without.
1. There is the constant display of divine power at the hands of the apostles; so the crowds follow, and the people magnify them; while the fear of what has taken place deters those from joining them who are not joined to the Lord in living faith. But multitudes are thus added to Him, both of men and of women. Consciences are brought into serious exercise, with the sure result of many believing. The place which is habitually frequented, and in which we have found them before, is Solomon’s porch; the testimony of their ruin under the old covenant, whatever may have been the pains to cover it up since, and even to decorate that which covered it. Jerusalem thus becomes a centre to which men flock from all the districts round, bringing the sick and those oppressed by demons, -two classes always carefully distinguished in the word of God; and the very shadow of Peter is sought to for its power to heal; nor do we read of disappointment even in this. The masses all are healed. So fully is the prayer of true and devoted hearts for the glory of Jesus answered of God.
2. Persecution arises again, and from the same quarter as before; the high priest being foremost, with the sect of the Sadducees, to which he belonged. But when the apostles are once more shut up in prison, an angel of the Lord (that is, of Jehovah) opens the doors by night, and bids them enter again into the temple, to preach there unto the people “all the words of this life.” In the morning, therefore, the prison being securely shut, they are found in the temple at their blessed work. The council is perplexed, and wonder what will be the end of it; but the issue raised is become so serious for them, that they will dispute it with God Himself. So they command them to be brought once more, though it has to be done quietly, lest the excited people should stone the officers; and for the second time the council of the nation, in answer to their charge of violating the prohibition they had given, have to listen to the statement of their crime. The rulers had made obedience to them impossible by their own vain conflict with the God of their fathers. Him, whom they had put to death with the greatest indignity, God had raised up, and with His right hand exalted Him to be Founder* and Saviour, to begin that new temple to God’s praise, of which they had before proclaimed Him the Foundation-Stone. But for this it was necessary that every one who should form part in it -for the temple was to be, as Peter explains from his own name, a building of “living stones” (1Pe 2:4-5) -should be cleansed and sanctified. The Founder must therefore be a Saviour, and give repentance and remission of sins. The apostles say, “to Israel,” and this He will yet do. It was the nation that was at present before them, and to whom their message was. The Church had not emerged into distinct thought, although it was in existence in fact, but as a babe that had not yet learned to know itself. But Christ, -Christ was their absorbing occupation and delight; no higher could be, though they were to learn much more of their own relationship to Him. “And we are witnesses of these things; and the Holy Spirit also, which God hath given to them who obey Him.”
But it is not proof which they were wanting, -these leaders of the people; just the reverse; and to be reminded of the proof which was all too demonstrative only throws them into a passionate rage that would quench itself in the blood of those who so fearlessly maintain this testimony. Had they not quenched this light once? Could they not again do so? Had they not put out of their way the Master? Could they not deal with the disciples?
{*The word here is the same as that in the first answer of the apostles, and there translated “Author,” -“Author of life.” It does not seem practicable to give a uniform rendering, except, with the common version, we use the very meagre word, “Prince.” The meaning is, “one who begins, or originates;” thus, leader and author in one. “Founder,” which is also given by the lexicons, unites these thoughts, and seems the best adapted to the sense in this place.}
So impossible is it for His enemies to understand the patience of God, which is oftentimes so great a trial to His people even. If He has indeed this power, how is it that, as the Psalmist puts it, He does not “pluck His hand out of His bosom,” and deal more openly with His adversaries? Will He use it in healings and raising up crippled beggars, and let His people lie so defenceless in the hands of their persecutors? Can this gentle zephyr ever grow into a tornado blast? They cannot believe it, however great at times the evidences may seem to be. Did not the prison doors unaccountably open? Yes; but that did not deliver out of their hands after all! Balance this against that: even their Master did not come down from the cross; and the cross seems ordained for His disciples also. Yes; the Cross! and how little yet do we understand its glory!
3. Thus, even if He interferes for His own, there is generally a veil over His Face: “Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known!” Still, for all that, “Thou leddest Thy people like a flock” (Psa 77:19-20).
Christ’s witnesses are now to prove this; they are to be sheltered, yet by no apparent intervention of the divine Hand. One of the councilors themselves, a Pharisee and not a believer, though brought by all he has seen and heard into the neutral position which his advice indicates, is the instrument which God uses at this time to shelter the witnesses of His grace to men. Gamaliel, a man of great weight among the Jews, and grandson of the celebrated Hillel, having caused the apostles to be put forth for a little while, remonstrates against any violence. The case before them, he urges, was no solitary one; and the examples they had had of impostors who had arisen showed how surely these pretensions of men came to nought. He mentions two of these: one well-known, -“Judas of Galilee, in the days of the census, -the other a Theudas,* only conjecturally taken to be either a Judas, in the reign of Archelaus, as Archbp. Ussher thought, or else a Matthias, about the close of that of Herod. Both attempts ended disastrously, as Gamaliel reminds his hearers, and so would this, if it were not of God. The possibility of this he warns them of, and the result in that case of being found fighting against God. A tremendous possibility, indeed!
{*There having been another Theudas, resembling this one of Luke, but some fifty years too late, mentioned by Josephus, this has naturally been used by infidelity to discredit the Scripture narrative. But, as the name was common, so the insurrections of the time were many; “the Theudas, whose defeat by Fadus he places a dozen years later” than Gamaliel’s speech, “seems to have had a far larger following than the four hundred men of whom our Evangelist writes.” (W. Kelly on the Acts) Ussher speaks of Theudas as only the Syriac form of Judas; while Koehler (in Herzog’s Real Encyclop.) makes it the Greek translation of Matthias, the “gift of Jehovah” or of God.}
His advice is conformable to such a suspense of judgment: “Refrain from these men, and let them alone.” To which they agree, with a strange modification of their own; for while they acknowledge they may be fighting against God, and so give up their murderous intent, they contradict themselves, and show the malice of their hearts, by beating these possible witnesses for God, before they let them go! and again forbidding them to speak what they cannot venture to say may not be truth! Such a being is man!
But Gamaliel himself, though impressed, and right in his refusal to act in the dark as if in the light, is otherwise wrong in his principles, and untrue to the truth. His judgment by the issue leaves him a doubter till that issue; and when, and what, may that issue be? If one could look far enough, no doubt the end would be seen to be in accordance with the righteousness of God who governs. But who will undertake to trace this with any infallibility through those ways which the Psalmist confesses are in the sea, and His footsteps are not known? Who will pierce the clouds and darkness that are about Him, and give a trustworthy account of all His doings? The Psalmist complained of the prosperity of the wicked, and had to pursue them to the other side of death, in order to find satisfaction (Psa 73:1-28.). The friends of Job argue like Gamaliel here, and are rebuked by the sufferer as speaking deceitfully for God (Job 13:7); for he also has seen the wicked spend their days in prosperity (Job 21:13). The Preacher too sees it as among the vanities of earthly things, “that there be righteous men to whom it happeneth according to the work of the wicked; and again there be wicked men, to whom it happeneth according to the work of the righteous” (Ecc 8:14). While Habakkuk complains to Him who is of purer eyes than to behold iniquity that yet He looketh upon them that deal treacherously, and holdeth His peace when the wicked swalloweth up the man, that is more righteous than himself (Hab 1:13). And Jehovah answers him that “the just shall live by faith” (Hab 2:4).
And this is what Gamaliel with his temporizing policy has left out. He would wait and watch, and go down to the grave perhaps unconvinced; and so there is reason to believe he did; while a bolder and more hasty spirit might catch more quickly his conclusion, and decide, -but decide wholly wrong. For it would be hard upon his principles to accept in his way as the witnesses for God men “as it were, appointed unto death, a spectacle to the world, and to angels, and to men; -hungry and athirst. and naked, and buffeted”! Must not those who laid their stripes upon the apostles now have fancied they were helping to disprove these fanatical teachings with every stroke of their lash? The meaning of the Cross would be, for them and for their teacher both, an impossibility to comprehend.
But God none the less had sheltered His people; and, as for the rest, they departed from the presence of the council, rejoicing that they were counted worthy to suffer for the Name! And still, every day, in the temple and in the house, they ceased not to teach and tell the glad tidings that Jesus was the Christ.
4. Another trial was at hand; and now again from within: a difficulty had to be met, which the very growth in numbers tended to produce, the natural selfishness of man’s heart showing itself amid all the power and joy of the work of the Spirit constantly progressing. “There arose a murmuring of the Grecian Jews,” or Hellenists, “against the Hebrews,” (the native Jews,) “because their widows were neglected in the daily ministrations.” It does not say, they were neglected, but that this was affirmed. In fact, although grace was here dominant above it, there was always a certain jealousy existing between these two classes. The Jews born in foreign countries tended to more liberal views than those of Judea, and indeed to a liberality as far from the truth on one side as the Pharisaism of the Rabbinistic teachers was upon the other. It was upon the side of the Hebrews, however, that jealousy was rather to be expected. Here it was on that of the Hellenists; but perhaps a reaction resulting from the knowledge of such a spirit generally existing, which would give rise to suspicions such as we find actually manifested now. But there is grace to meet them effectually, as has been often pointed out; for the names of those chosen on account of the complaints, to take charge of the whole matter of the ministry of the common fund are Greek, every one; and thus, presumably Hellenistic. Those who murmured should have the distribution in their own hands; and those who cannot trust their brethren shall find that nevertheless their brethren can trust them. How lovely is divine grace! and how effectual is such a settlement! The thought that some have had, that there had been already men appointed to this charge, but who were all Hebrews, and that the seven now chosen were only an addition to the previous number to satisfy the foreign element by giving them representation which hitherto they had not had, is as totally without foundation in Scripture, as it destroys all the beauty of the act itself. In this case, it was but a mere act of tardy justice, or at least the reparation of an actual oversight, which might have given some apparent ground for the complaint. But there is no truth in it; for it is the apostles who have hitherto been in charge of that which we have seen laid at their feet for that purpose and who now take occasion to relieve themselves of what was become a burden, distracting them from their own proper work. The disciples are now to choose those in whom they can have confidence for the management of that which they had themselves contributed; the apostles, however, giving them appointment, as being the divinely constituted leaders, and representatives of the absent Lord.
The word of God is that which we see they recognize as their true sphere of service, and that to which they desire wholly to devote themselves; joining with this prayer, which they put first, as the necessary prerequisite. Without that link of conscious dependence, what gift, -even the greatest, -could at all avail? But here we realize the exceeding importance attaching to it in their minds: “We will give ourselves up to prayer and to the ministry of the word.” Is it not here, in fact, that we fail so much, and the ministry of the word fails correspondingly?
Even for such work as serving tables men are to be sought full of the Holy Spirit, and of wisdom; and the first two that are among the number of those appointed are to be owned and honored of God afterwards in very different ways. One of them also is a proselyte, -of a class thoroughly despised by the Hebrews in general; even while they would do much to gain them. But the grace of God was removing already these unspiritual estimates, -merging all human distinctions in the consciousness of a common relationship to Christ and to God. They are set apart, not without prayer, and by the imposition of hands, as a token, doubtless, of the fellowship with them in their new office. Thus the brief trouble ended; and all was overruled for blessing and the display of the new spirit which animated the new company of believers. The power of it was felt in the increased power of the word of God. The number of the disciples multiplied in Jerusalem exceedingly; and even of the priests a great company became obedient to the faith. The expression made use of in their case lays stress upon the greater difficulty, speaking humanly, to be surmounted by those whose office it would set aside; and of this, although the full light of Christianity had not yet dawned, there were already many intimations.
Fuente: Grant’s Numerical Bible Notes and Commentary
Three things are here observable:
1. How that act of severity upon Ananias and Sapphira for their hypocrisy, is instantly succeeded with acts of clemency and mercy upon others: The former acts of severity in the apostles were necessary to prevent the intrusion of hypocrites into the Christian church: These subsequent acts of mercy were as necessary for the propagating of the gospel, and to invite people to the love of Christianity.
Accordingly, the apostles, after the death of Ananias, are endued with power from on high to work signs and wonders, to heal diseases, to cast out devils; insomuch, that the people brought forth their sick into the streets, and laid them upon beds, and couches, hoping that the shadow of Peter, as he passed by, might reach and recover some of them.
The church of Rome makes a noise with this text, and produces it to prove St. Peter’s supremacy over the rest of the apostles, because his very shadow cured the diseased: But very groundlessly; for
1. By the same argument they may prove St. Peter to be superior to Christ himself; this being more than what Christ himself wrought, according to what he foretold, Greater works than these shall ye do &c. Joh 14:12.
2. The papists might observe, were they not wilfully blind, that the napkins and handkerchiefs, which were carried from St. Paul’s body, cured diseases also, and dispossessed devils, Act 19:12.
3. Besides all this, it is not here expressly said, that any sick were actually healed by St. Peter’s shadow, but that the diseased were brought, in hopes that his shadow might produce such effects; and, if it did so, Almighty God thereby put honour upon the gospel, and upon all the apostles, without any particular respect, or special regard to the person of St. Peter.
Observe, 2. The place where the apostles assembled to preach the gospel, and work miracles for the confirmation of the same, They were all with one accord in Solomon’s porch.
Where note, 1. Their unity and unanimity: There were no persons among them guilty of schismatical separation in forsaking the public assembly; but with one mouth, as well as with one mind and heart, they glorified God.
2. Their prudential boldness and holy courage appeared in preaching to the people in Solomon’s porch; for the Sanhedrin, or great council, sat in, or very near that place, even that council, which in the former chapter imprisoned them, and in this beat them. Act 5:40.
Learn thence, That nothing better becomes the ministers and messengers of Jesus Christ, than an holy and humble, a wise and meek, a zealous and convincing boldness, in asserting the truths of the gospel, and in reproving sin, and denouncing judgments against impenitent sinners. Consider we, how bold and zealous our Lord and Master was in his ministry, We know thou teachest the way of God truly, and acceptest not the person of any. Luk 20:21
And the apostles learnt the same of their Master, Act 4:13. When the high priest saw the boldness of Peter and John, they took knowledge of them that they had been with Jesus.
Observe, 3. How God over ruled the judgment inflicted upon Ananias and Sapphira, and caused it to work for special good.
Thus, such of the apostles’ hearers, who were unsound and insincere, durst not join themselves to them, having seen a great instance of severity upon concealed hypocrisy! They were afraid to come among them anymore, or to make a shew of such piety and zeal as Ananias did, for fear of the same, or such like punishment as he had.
But however the people extolled and magnified, admired and applauded them, and multitudes were daily added to the church. This seems to be the sense of And of the rest durst no man join himself to them, but the people magnified them, and believers were added to the Lord multitudes both of men and women. Act 4:13 Nothing doth more affect and afflict unsound and drossy hypocrites, than the sight of God’s judgments inflicted upon others in this world, and the fear of the righteous judgment of God upon themselves in the world to come.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 5:12. And by the hands of the apostles were many signs, &c., wrought Many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of grace and goodness. These miracles, which were not a few, but many, not of one kind merely, but of divers kinds, evidently proved the divine mission of the apostles, for they were signs and wonders, such wonders as were confessedly signs of the divine presence and power; they were not done in a corner, but among the people, who were at liberty to inquire into them, and if there had been any fraud or collusion in them, would have easily discovered it. And they were all All the believers; with one accord in Solomons porch Frequently meeting there, and conversing together with the most affectionate expressions of mutual endearment, being unanimous in their doctrine, worship, and discipline; and there was no discontent or murmuring about the death of Ananias or Sapphira, as there was against Moses and Aaron, about the death of Korah and his company, Num 16:31. The separation of hypocrites from the society of the faithful, should make those that are sincere cleave so much the closer to each other. It seems strange that the priests, and other rulers of the temple, should suffer the Christians to keep their meetings there; but it was, doubtless, through the providence and grace of God, who inclined the hearts of their enemies to tolerate them there a while, in order to the more convenient spreading of the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
12, 13. Increased activity of the apostles followed, and their office was still further magnified. (12) “And through the hands of the apostles many signs and wonders were done among the people. And they were all, with one accord, in Solomon’s Portico, (13) and of the rest no man dare join himself to them, but all people magnified them.” It was the apostles alone who were in Solomon’s Portico, as is evident from the fact that the term apostles, in the first clause of the 12th verse , furnishes the only antecedent to the pronoun they, in the statement, “they were all, with one accord,” etc. This being so, “the rest,” who dared not join themselves to them, must include other disciples, as well as the unbelieving multitude. It need not be concluded, from this, that the disciples stood off at the same fearful distance with unbelievers; but that they were so filled with awe by the exhibition connected with the fate of Ananias and Sapphira, that they dare not approach the apostles with the familiarity which had marked their former intercourse with them. Such a feeling was at first experienced by the apostles themselves in the presence of Jesus, and was well expressed by Peter, when he and his companions made the first miraculous draught of fishes: falling down at the knees of Jesus, he exclaimed, “Depart from me; for I am a sinful man, O Lord.” That such a feeling was also experienced by the whole Church, at this time, has just been stated by the historian, in verse 11 , where he says, “Great fear came upon all the Church.”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Act 5:12-16. Apostolic Signs and Cures.In the AV Act 5:12 b Act 5:14 are rightly bracketed; the verses are an editorial addition. Act 5:12 a connects with Act 5:15. In Act 2:43 we read that many wonders and signs were wrought by the apostles, but only two have been placed before us in detail. The statement is here repeated and introduces a picture of the healing activity, especially of Peter, touches in which remind us of the Gospels (Mar 2:1-4; Mar 6:54-56; cf. also the balancing statement about Paul, Act 19:11 f.). In Act 5:12 b Act 5:14 the Church has given up meeting in private houses and makes Solomons Porch its headquarters. The two views of the Church as inviolable and feared, and as attractive and making many converts, stand side by side, as in Act 2:43-47. It is among the Jews that the healing ministry is carried on which rouses such enthusiasm. Mat 5:13-16 gives the teaching of Christ on which the Jewish mission proceeds.
Fuente: Peake’s Commentary on the Bible
3. Intensified external opposition 5:12-42
God’s power manifest through the apostles in blessing (Act 3:1-26) as well as in judgment (Act 5:1-11) made an increasingly powerful impact on the residents of Jerusalem. The Jewish leaders increased their opposition to the apostles as they had increased their opposition to Jesus. Luke preserved the record of the developing attitudes that resulted. The Sadducees became more jealous and antagonistic, the Pharisees chose to react with moderation, and the Christians gained greater joy and confidence.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The expanding influence of the apostles 5:12-16
This pericope is another of Luke’s summaries of conditions in the church that introduces what follows (cf. Act 2:42-47; Act 4:32-35). It also explains why the Sadducees became so jealous that they arrested not only Peter and John but other apostles as well. The apostles were gaining great influence not only in Jerusalem but also in the outlying areas. The healing of one lame man had triggered initial opposition (Act 3:1-10), but now many people were being healed.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The lame beggar was not the only person who benefited from the apostles’ ministry of performing miracles. Many other needy people did as well. These miracles signified who Jesus really was (signs), and they filled the people with awe (wonders). The believers continued to meet in Solomon’s portico (cf. Act 3:11).