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Exegetical and Hermeneutical Commentary of Acts 5:21

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And when they heard [that,] they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

21. early in the morning ] The words indicate a time as soon as possible after day dawn. They lost no time in obeying the command. How early it was possible for them to come to the Temple we find from the directions in the Talmud concerning the morning sacrifice. It is said (Mishna Joma iii. 1), “The Memunneh (see note on Act 4:1) said to them: Go ye out (on to the Temple wall or roof) and see whether the time for killing the sacrifice has arrived. If it had arrived, the out-looker said, ‘It has flashed forth’ (i.e. day has dawned). Matthia ben Shemuel said [that the form of question was] ‘Has the whole face of the east become lit up as far as to Hebron? And the man answered, Yes.’ So that the first sacrifice took place at the very peep of day.” A like explanation is found Mishna Tamid iii. 2.

But the high priest came ] i.e. into the council chamber, to consult on what should be done with the prisoners, of whose release they had as yet heard nothing.

called the council together ] This was evidently deemed a case of the utmost consequence, and all pains are bestowed to gather to the hearing the combined wisdom of the whole authorities, for now, as is seen from Gamaliel’s presence, not Sadducees alone were called. The word here rendered council means probably the smaller Sanhedrin.

and all the senate of the children of Israel ] Senate is here used in its original sense = the older men, and is a literal rendering of the Greek gerousia, meaning the great Sanhedrin of 71 elders. The name indicates that these were assessors added to the council by reason of their age and weight of character. We find from the Jewish literature that such assessors were often appointed. In the extract Mishna Joma i. 1, quoted on Act 4:6, the word for “assessors” is parhedrin, i.e. the Greek , and the adoption of such a word into the Jewish vocabulary shews that the office was not Jewish in origin but had become so firmly grafted among them as to justify the adoption of a foreign expression to describe it.

Fuente: The Cambridge Bible for Schools and Colleges

Early in the morning – Greek: at the break of day. Compare Luk 24:1; Joh 8:2.

Called the council together – The Sanhedrin, or the Great Council of the nation. This was clearly for the purpose of trying the apostles for disregarding their commandments.

And all the senate – Greek: eldership. Probably these were not a part of the Sanhedrin, but were people of age and experience, who in Act 4:8; Act 25:15, are called elders of the Jews, and who were present for the sake of counsel Canal advice in a case of emergency.

Fuente: Albert Barnes’ Notes on the Bible

Act 5:21-26

And when they heard that they entered into the temple But the high priest called the council together.

The characteristics of opposition to the truth

The contrast is very graphic. The apostles in public disseminating the truth: the Jewish authorities at the same moment plotting in private for its suppression. The conference suggests at once the characteristics which mark opposition to the truth, and the motives by which the opponents are actuated. Sometimes, in a given conflict, the characteristics are displayed in the same natural order of development as here. At other times each mark distinguishes some individual or movement.

I. Confidence (Act 5:21). The apostles were locked up and therefore safe. It only remained to summon and sentence them. Then all would be over: the position of the authorities secured, and Christianity a thing of the past. So, in effect, have persecutors argued all through time. Christ was a babe at Bethlehem. All the babes at Bethlehem were murdered; therefore Herod was safe. Diocletian inscribed on pillars that the name of Christian was everywhere destroyed. Intellectual opponents have argued in the same way. How many times has Christianity been killed and buried from the time of Celsas and Porphyry to those of Voltaire and Tom Paine.

II. Disappointment. The prison doors were locked, and the sentries were at their posts, but the prisoners were gone, So, in effect, has it ever been found. Doors do not always open and close at an angels bidding to set the prisoner free; but his influence and his message finds its way somehow through the thickest walls. Paul was not less effective in a dungeon, nor was Bunyan. And though opponents may be permitted to wreak their full vengeance on their prisoner, martyrdom only enhances power. John the Baptists influence is all the greater for his tragic death, and Christ lifted up on the Cross is drawing all men unto Him. Bishop Tunstall may burn Tyndales Bibles, but that only provides Tyndale with the means of publishing more.

III. Bafflement (Act 5:23-24). The authorities felt themselves fairly brought to bay, and began to cherish the secret suspicion that these Galilean peasants would in the long run be too strong for them. And no wonder. The possibilities of the men for whom prison doors would open were boundless, and so they doubted whereunto these things would grow. And now the information comes that they were not only at liberty, but were doing in the most public place the very thing for which they had been imprisoned. This would only increase the bafflement. It was the same in the great persecutions of the early Church. The doubt whereunto these things would grow made even the philosophic Hadrian a persecutor, but eventually made the politic Constantine a Christian. The same doubt agitates the heathen as he sees his cherished convictions and constitutions crumbling and Christianity slowly but surely rising on their ruins. The same doubt agitates the sceptic as he sees his books dwindling in circulation and Bibles multiplying.

IV. Fear.

1. Seen in the method of arrest (Act 5:26).

2. But more powerfully in the dread lest their own imprecation, His blood be upon us, should be fulfilled (Act 5:28). Conscience makes cowards of us all. Nor can it be denied that a large share of the anti-Christian attack all through the centuries is due to the fear of consequences. This will explain a good deal of its virulence.

Conclusion:

1. Christians must expect the truth to be opposed. What concord hath Christ with Belial.

2. In spite of opposition Christians must maintain the truth. It is a sacred deposit to be defended at all costs.

3. Let Christians be animated by the thought that truth is mighty and will prevail. (J. W. Burn.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 21. Called the council together] The sanhedrin, all the senate; , the elders, or what we would call the aldermen. How these differed from the , presbytery, if they did differ, is not now known.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

When they heard that; having received a command from God, they resolved to obey him rather than man.

Early in the morning; taking the first opportunity, though they could not but be sensible of the danger they ran into.

The council; the sanhedrim, or great council.

The senate; the judges of their inferior courts, or the chief amongst the priests or senators; either living in the city, or coming thither upon that festival occasion.

Fuente: English Annotations on the Holy Bible by Matthew Poole

21. entered into the temple,&c.How self-possessed! the indwelling Spirit raising themabove fear.

called . . . all the senate,&c.an unusually general convention, though hastily summoned.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And when they heard that,…. Or “his word”, as the Arabic version supplies; that is, the word of the angel, the orders enjoined them by him, to go to the temple, and there preach the Gospel; this clause is left out in the Syriac version:

they entered into the temple early in the morning; they were obedient to the command of the angel, believing him to be a messenger of God, who declared his will, which they readily complied with, and were indeed eager of doing it; and therefore early in the morning, as soon as ever the temple doors were opened, and there were any people got together, they went in:

and taught; as the Ethiopic version adds, “the people, this word of life”; the doctrine or doctrines of the Gospel which the angel had bid them teach:

but the high priest came, and they that were with him: as before, to the place where the sanhedrim used to meet; either the chamber Gazith, or the shops, or some other place in Jerusalem;

[See comments on Ac 4:15].

and called the council together; the sanhedrim, consisting of seventy one, which usually met at the time of the morning daily sacrifice; perhaps on this occasion they might be called together sooner, and everyone of them summoned to attend; for otherwise it was not necessary that every particular member should be present, but when there was any business of importance which required it, they were all gathered together o:

and all the senate of the children of Israel; or the elders, as the Vulgate Latin, Syriac, and Arabic versions read, the rest of the elders of the city, besides those of the great sanhedrim. Dr. Lightfoot thinks, that the two other sanhedrim, or courts of judicature in Jerusalem, which consisted of twenty three persons apiece, are designed; and who, as he rightly observes from Maimonides p, sat the one in the gate of the court, the other in the gate of the mountain of the house; so that all the courts in Jerusalem were called together at this time; and if they all met, they made up a hundred and seventeen men:

and sent to the prison to have them brought; that is, “the apostles”, as the Syriac version reads. The sense is, that the high priest, and those that were with him at the same time that they convened all the courts of judicature in Jerusalem together, sent their officers to the prison, to fetch the apostles; or else the sanhedrim, and senate of Israel being met, they ordered their officers to go to the common jail, and bring the apostles before them, to be examined, tried, and judged by them.

o Maimon. Hilchot Sanhedrin, c. 2. sect. 1, 2. p Maimon. Hilchot Sanhedrin, c. 1. sect. 2.

Fuente: John Gill’s Exposition of the Entire Bible

About daybreak ( ). From , to stir up, to arouse, so the dawn (Luke 24:1; John 8:2). Old word, but in the N.T. only these three passages. “Under the dawn” or “about dawn.” Sub lucem. The temple doors would be open for early worshippers and traffickers (Joh 2:14).

Taught (). Imperfect active, began to teach.

The council ( ). The Sanhedrin.

The senate ( ). From , an old man, just as the Latin senatus is from senex, old. Like the in Homer and the Elder Statesmen in Japan. Apparently the senate of the people were also part of the Sanhedrin and the use of “and” () is explanatory and adds this item in particular. Page thinks that this group of elders were not members of the Sanhedrin at all.

To the prison house ( ), another word for prison ( in verse 18, in verse 19). See also verses Acts 5:22; Acts 5:23; Acts 5:25. This from , bond, and , to keep, place where bound men are kept.

Fuente: Robertson’s Word Pictures in the New Testament

Early in the morning [ ] . ‘Upo, beneath, is often used in the sense of just about, or near. Orqron is from ornumi, to cause to arise : the dawn. See on Luk 24:1. Render as Rev., about daybreak.

Taught [] . Imperfect : began teaching.

The council [] . The Sanhedrim.

The senate [] . From gerwn, an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in that of dignity. Thus in Homer gerontev are the chiefs who form the king’s council. Compare the Latin patres, fathers, the title used in addressing the Roman senate. The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders, consisting of thirty members, with the two kings. “The well – known term,” as Meyer remarks, “is fittingly transferred from the college of the Greek gerontes to that of the Jewish presbyters.” They summoned, not only those elders of the people who were likewise members of the Sanhedrim, but the whole council (all the senate) of the representatives of the people. Prison [] . Still another word for prison. Compare vv. 18, 19. Rev., prison – house. The different words emphasize different aspects of confinement. Thrhsiv is keeping, as the result of guarding. See on ver.

Act 5:18Fulakh emphasizes the being put under guard, and desmwthrion the being put in bonds.

Fuente: Vincent’s Word Studies in the New Testament

1) “And when they heard that,” (akousantes de) “And when they had heard these angelic directions,” or divine instructions that were in harmony with their Lord’s commission, Joh 20:21; Act 1:8.

2) “They entered into the temple early in the morning and taught,” (eiselthon hupo ton orthon eis to heiron kai edidaskon) “About the time of dawn (following) they entered of their own accord into the temple proper and taught,” about the time of sun-rise of the morning devotions for the people and the time of the first daily sacrifice or oblation, Mat 28:18-20.

3) “But the high priest came,” (paragenomemos de ho archiereus) “Then when the high priest had come,” early in the morning, leading the way for a prejudiced trial or indictment, that day against all the apostles, Act 4:5-6.

4) “And they that were with him,” (kai hoi sun suto) “And those in close affinity with him, “‘Annas, Caiphas, John, and Alexander, Act 4:6; Act 5:17-18.

5) “And called the council together,” (sunekalesan to sunedrion) “They called together the Sanhedrin, the council of seventy,” Act 5:17.

6) “And all the senate of the children of Israel,” (kai pason ten gerousian ton huion Israel) “Even all the senate of the sons of Israel,” inclusive of their elders, perhaps one from each tribe in addition to those of the 70 of the Sanhedrin, Act 4:1-2; Act 4:5-6; Act 5:17.

7) “And sent to the prison,” (kai apesteilan eis to desmoterion) “And sent (by commission authority) to the jail,” where they had imprisoned and detained them, Act 5:18-21.

8) “To have them brought,” (achthenai autous) “To have them (the apostles) brought,” before them, set in their midst for questioning as they did formerly to Peter and John, Act 4:7; Act 4:14-15; Act 4:21.

Fuente: Garner-Howes Baptist Commentary

21. And when the chief priest came. The chief priest calleth all the council together now, lest, if giving the honor to his own sect, he omit others, and be not able to bear the burden; therefore, he is enforced by fear to call the multitude together, notwithstanding they observe diligently and straitly the form of law. The elders are called who did govern, that nothing may be done but according to the sentence and authority of the council. Who would not have hoped for a moderate end, seeing they began thus? and surely they pretend what color they can, lest they seem to oppress the truth violently and tyrannously; but when they hear that the apostles teach in the temple, howsoever they know that they came not out by deceit of man, but miraculously, yet they hold on still in their purpose; where appeareth, together with the ungodliness of behavior and contempt of God, horrible fury and want of reason. Therefore, the beautiful colors of right and equity (260) do never so cover hypocrites, but that they do at length betray their wickedness. They must need certainly gather by all circumstances, that it is the work of God that the prison was opened, yet they do not doubt openly to rage against God.

These things are also meet for our time. We know how proudly the Papists boast of that maxim of theirs, that lawful councils must be obeyed, because they represent the Church. Moreover, they call those lawful councils, and they will have them so accounted, wherein nothing is wanting touching the external form, and such a council was this whereof Luke speaketh in this place; and yet, notwithstanding, we know that it was gathered to put out (261) the name of Christ; for although the priests did then creep in unto honor by subtlety, or by inordinate suit, (262) to win the favor of men, or by other wicked policies, or whether they burst in unto the same by bribery, or murder, (263) yet the dignity of the priesthood did continue as yet until Christ was revealed. There was in the assembly of the elders a representing of the Church; but where the truth of God is not sought, all outward appearance is nothing else but a mere visor. Therefore, it is in vain for the Papists to cover their abominations with the shadow of this buckler, because it is not sufficient for those to be gathered together who are rulers of the Church, unless they do this in the name of Christ, otherwise forasmuch as it is an usual policy of Satan to transform himself into an angel of light, (2Co 11:14,) we will grant him as fit a covert under the title of the Church as he can wish.

He brought them without violence. We have spoken somewhat before of the captain of the temple. For I do not think (264) that it was lawful for the Jews to set and appoint whom they would to rule the temple, but that the president of the province did appoint one to have the government of the temple. And he saith, that they were brought without violence, that is, that they were not drawn violently, lest any tumult should arise, so that, whereas they neither fear nor reverence God, they are afraid of men. The apostles also do show their modesty in that, that whereas they are guided with a great number of men, yet do they suffer themselves to be led away by the officers, lest they should be authors of any tumult.

(260) “ Speciosi juris praetextus,” the specious pretexts of law.

(261) “ Extinguendam,” to extinguish.

(262) “ Ambitu,” by intrigue.

(263) “ Mutuis caedibus,” mutual slaughter.

(264) “ Neque enim mihi probabile est,” for it does not seem to me probable.

Fuente: Calvin’s Complete Commentary

11.

ON SOLOMONS PORCH. Act. 5:21 a

Act. 5:21

And when they heard this, they entered into the temple about daybreak, and taught.

Act. 5:21 a As the sun broke over the eastern horizon of the hills of Judea the apostles entered the familiar portico of the temple to take up their message where it had been interrupted the day before. Who would be in the temple at this hour? Perhaps a few of the disciples who because of anxiety and prayer did not sleep that night. They were here in this hallowed spot where they had heard the words of this Life. Here they could worship and pray. But here too they were to bet met by the twelve. How the faces of Gods servants must have been aglow with the inner joy of their victorious faith. How they must have preached as never before. In but a few moments the few who were present ran to carry the news to others and in a short while a multitude had gathered to listen.

178.

Who would be in the temple at the break of dawn?

179.

How do you suppose the apostles obtained an audience?

12.

BEFORE THE SANHEDRIN. Act. 5:21 b Act. 5:41.

The assembling of the council and the apostles trial. Act. 5:21 b Act. 5:28.

But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison-house to have them brought.

Act. 5:22

But the officers that came found them not in the prison; and they returned, and told,

Act. 5:23

saying, The prison-house we found shut in all safety, and the keepers standing at the doors: but when we had opened, we found no man within.

Act. 5:24

Now when the captain of the temple and the chief priests heard these words, they were much perplexed concerning them whereunto this would grow.

Act. 5:25

And there came one and told them, Behold, the men whom ye put in the prison are in the temple standing and teaching the people.

Act. 5:26

Then went the captain with the officers, and brought them, but without violence; for they feared the people, lest they should be stoned.

Act. 5:27

And when they had brought them, they set them before the council. And the high priest asked them,

Act. 5:28

saying, We strictly charged you not to teach in this name: and behold, ye have filled Jerusalem with your teaching, and intend to bring this mans blood upon us.

Act. 5:21 b Act. 5:23 A few short hours later, in another part of the temple, the high priest called the council together. Luke says that the high priest in assembling the council called all the senate of the children of Israel. This reference to the senate has to do with the Sanhedrin proper, the term senate comes from the word meaning older so it doubtless has reference to the official capacity of the Sanhedrin, or the elders. While this august assembly waited, the officers were sent to have the apostles brought. A few moments later the council members looked up to behold the officers returning but they were without their prisoners. They brought the astounding news that, although they found the prison locked and the guards at their stations, when the doors were opened they found no man within. The officers probably also questioned the keepers of the prison who could give no explanation of the disappearance of the apostles.

180.

How could the council gather in the temple without observing the preaching of the apostles?

181.

What is the meaning of the term Senate as it is used here?

182.

What was the message of the soldiers upon their return from prison?

Act. 5:24-28 The captain of the temple and the priests had dealt with these men before and had been defeated in their efforts to oppose them, but when they heard the message of the officers they began to wonder what would be the result if the news of this event became common knowledge. While they were thus thinking, a certain man hurried into their midst to tell them that the very ones whom they had publicly apprehended and jailed were now in another part of the temple doing the very thing for which they had been twice arrested: Standing and teaching the people.

The captain of the temple went off to a mission he had performed before: to lay hands on the apostles and bring them before the council. But as he and the officers went to their task he must have felt somewhat different toward these men they were about to arrest than he did on the first occasion. The authorities knew that no violence could be exercised lest the people stone them.

183.

Do you suppose this incident of the release of the apostles caused the council to think about their former experience with these men? Where is this suggested in the text?

The answer of the apostles. Act. 5:29-32.

Act. 5:29

But Peter and the apostles answered and said, We must obey God rather than men.

Act. 5:30

The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree.

Act. 5:31

Him did God exalt with his right hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.

Act. 5:32

And we are witnesses of these things; and so is the Holy Spirit, whom God hath given to them that obey him.

Act. 5:29-32 Having been ushered in before the council the high priest immediately laid before them the two charges against them:

First, that they had violated the charge of the Sanhedrin;
Second, that in their teaching they were seeking to place the blame of the death of Jesus upon the rulers of the Sanhedrin.
The response of the apostles was straight to the point. With Peter as their spokesman they pleaded guilty to both charges.

Notice:

We have disobeyed your charge; We must obey God rather than men.

We intended to convey the thought that the blood of Jesus is upon your heads for you have slain Him and hung Him upon a tree. But God has raised Him up; indeed He has been exalted at the right hand of God. He is thus exalted and has gone through His suffering to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.

The apostles added one more thrust to this bold rebuke. They said in thought Concerning all these facts regarding Jesus we are personal witnesses, and so is the Holy Spirit whom God hath given to them that obey Him. The apostles witnessed the earthly work and triumph of Jesus whereas the Holy Spirit beheld not only this, but also His heavenly coronation at the right hand of the Father.

184.

What two charges were made against the apostles?

185.

What response did the apostles make to these charges?

186.

What was the additional remark the apostles made following their answer to the charges?

187.

What is the meaning of Act. 5:32 b?

The result of the defense and the advice of Gamaliel. The release. Act. 5:38-41,

Act. 5:33

But they, when they heard this, were cut to the heart, and were minded to slay them.

Act. 5:34

But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honor of all the people, and commanded to put the men forth a little while.

Act. 5:35

And he said unto them, Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do.

Act. 5:36

For before these days rose up Theudas, giving himself out 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 dispersed, and came to nought.

Act. 5:37

After this man rose up Judas of Galilee in the days of the enrolment, and drew away some of the people after him: he also perished; and all, as many as obeyed him, were scattered abroad.

Act. 5:38

And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will be overthrown:

Act. 5:39

but if it is of God, ye will not be able to overthrow them; lest haply ye be found even to be fighting against God.

Act. 5:40

And to him they agreed: and when they had called the apostles unto them, they beat them and charged them not to speak in the name of Jesus, and let them go.

Act. 5:41

They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name.

Act. 5:33 Ere the last words of the apostles died out on the air an angry rumble was heard among the council. The words struck home like a knife and they had to make a decision. The truth concerning sin applied to mans conscience will either make him angry or cause godly sorrow for his sin. In the case of Pentecost godly sorrow was the result, here anger was manifest. The anger was growing in such intensity that it seemed inevitable that it would soon burst forth in a sentence of death.

188.

State the two results of the truth applied to the heart and give an illustration of each.

Act. 5:34-41 When the storm was just about to break, there stood up one in the council and averted the terrible crisis. It is refreshing to meet here one who in the midst of the storm of emotion is governed by judgment rather than by hatred and pride.

Gamaliel, a Pharisee, a doctor of the law, had in honor of all the people. The same man from whom Paul was taught the law, (Act. 22:3), What had this man to say? Whatever it was, it was to be addressed to the Sandhedrin. There was much that could be heard by the apostles. The twelve were commanded by Gamaliel to step out of the presence of the Sanhedrin.

Speaking to the council, Gamaliel gave the following advice:
Consider yourselves in the action you are about to take, He suggested that if they were to condemn these men to death and then it be found that evidence was wanting, it would go hard with them. His advice was, in light of this, let them alone. He gave substantial reasons for so acting. Two illustrations were used of movements that at their inception caused quite a stir but later came to nothing. The inference was made in the use of these illustrations, that the excitement concerning Jesus was probably of the same nature and would come to the same end. By leaving these men alone the Sanhedrin would be acting wisely, for then they could determine the origin of this movement by its fruit. It if was not of God it would come to nought. But if it indeed was of God it could not be overthrown with opposition, and if they did oppose it they would be fighting against God. This was sound advice and they could not help but see its wisdom. To him, in spite of their injured pride, they agreed. But they could not bear to let these men go without some punishment; so calling the apostles in they caused the apostles to be beaten with the 39 stripes of the Jewish law. This beating was just in the eyes of the council for they had disobeyed their charge.

189.

Name three facts about Gamaliel.

190.

Did the apostles hear the words of Gamaliel?

191.

Why did Gamaliel say, Take heed unto yourselves as touching these men, what ye are about to do?

192.

State in three words the advice of Gamaliel and then give the reasons for so acting.

Act. 5:41 The stripes laid upon their backs by the council were such as would cause their flesh to be torn and bleeding, and yet they left this meeting with a heart of rejoicing, not with the burdened spirit of a martyr but with joy that they were counted worthy to suffer dishonor for the Name. This was not a cross to be borne but a privilege to enjoy.

193.

Of what did the beating consist?

194.

What is wrong with the martyr complex or spirit?

195.

What manifests the utter disregard of the Apostles for the punishment of the council?

13.

THE SPREAD OF THE WORD. Act. 5:42.

Act. 5:42

And every day, in the temple and at home, they ceased not to teach and to preach Jesus as the Christ.

Act. 5:42 How lightly they considered the marks of the Jewish rods can be seen when we read that they went right back to the same place where they had been thrice arrested and ceased not to teach and to preach Jesus as the Christ. Not content with this, they brought the same glad tidings to the neighborhood in which they lived.

Fuente: College Press Bible Study Textbook Series

(21) Early in the morning.Probably at day-break, when the worshippers would be going up to the Temple for their early devotions, or, though less probable, at the third hour, the time of the morning sacrifice.

They that were with him.Probably those named in Act. 4:6, who seem to have acted as a kind of cabinet or committee.

All the senate. . . .Literally the word means, like senate, the assembly of old men, or elders. They are here distinguished from the Sanhedrin, which itself included elders, in the official sense of the word, and were probably a body of assessorshow chosen we do not knowspecially qualified by age and experience, called in on special occasions. They may have been identical with the whole estate of the elders of Act. 22:5.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

21. Early in the morning Literally, at daybreak. (See note on Luk 21:38.)

High priest came Came not to the temple, but to Gazith, the hall of the Sanhedrin at the southwest corner of the Court of Israel.

With him Probably the parties named in Act 4:6.

The council The Sanhedrin.

Senate The Greek word for senate here used is , (derived from , an old man, as the Latin word senatus is derived from a word of the same meaning, senex,) and is equivalent etymologically to eldership. This word is in the Apocrypha applied to the Sanhedrin itself, and perhaps even here it is but a magnifying phrase for the council or Sanhedrin already mentioned.

All the senate The most imposing body possible to the Jewish state was summoned together on this occasion; not solely because a most solemn question under the old Mosaic law was to be tried, namely, whether the workers of certain miracles were prophets of God or agents of Beelzebub. It was also because the contest now was with the people, who were largely on the side of the apostles, endangering the predominancy, as was feared, of the ruling Sadducean powers.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And when they heard this, they entered into the temple about daybreak, and were teaching (or ‘began to teach’). But the high priest came, and those who were with him, and called the council together, and the whole board (senate) of the children of Israel, and sent to the prison-house to have them brought.’

Obedient to God’s word the Apostles went without hesitation (‘at daybreak’) to the Temple and taught. Meanwhile the High Priest and his cronies in all ignorance of what had happened called together the Sanhedrin and then sent for the prisoners to be brought from the prison house. Note how it is emphasised that it was ‘the whole board of the children of Israel’. Here the contest between Israel and the new people of God is being emphasised. All who represented Israel were against them. It may signify that there were additional Jerusalem city officials other than the members of the Sanhedrin.

Fuente: Commentary Series on the Bible by Peter Pett

The Sadducees receive a surprise:

v. 21. But the high priest came, and they that were with him, and called the Council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

v. 22. But when the officers came and found them not in the prison, they returned and told,

v. 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.

v. 24. Now when the high priest and the captain of the Temple and the chief priests heard these things, they doubted of them where unto this would grow.

v. 25. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the Temple and teaching the people.

The next morning the high priest was stirring betimes. Having come to the place where the Sadducees met, he and his henchmen called a meeting, not only of the entire Sanhedrin, the highest ecclesiastical court of the Jews, but also the presbytery of the children of Israel, the old and experienced teachers of the nation that were no members of the Council. But when they now, after all this formal and impressive introduction, sent servants over to the prison to get the prisoners, the latter were not in evidence. The servants returned with the information that they had found the prison locked up and made secure in approved fashion, that the guards had been occupying their accustomed places, but when they had opened the doors, there had been no prisoners. The angel of the Lord had therefore not only smitten the keepers of the prison with temporary blindness, but he had also relocked the doors to remove all evidence of the miraculous deliverance of the apostles. This message produced a great deal of consternation in the Sanhedrin. And it perplexed not only the members of the Council themselves, but also the “man of the Temple mount,” the chief of the Temple police. Clearly the hand of God had here intervened, as they admitted indirectly in their perplexity, not knowing whereunto this might grow, where it would all end at the present rate of progress. Meanwhile a man came and announced to them that the men whom they had thrown into prison were standing in the Temple, openly and boldly engaged in teaching the people. Thus many an enemy of the Lord and His Word has found himself baffled by the manner in which the Lord protects them that are His, and takes care of His own interests. It is a good plan, a safe plan, to put all trust in Him.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 5:21. Called the counciland, all the senate, &c. The whole Sanhedrim, and all the elders of Israel, . Some render it the Sanhedrim, even, or that is to say, the whole senate of the children of Israel.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 5:21-23 . ] about the dawn of day . On , see Lobeck, ad Phryn. 275 f.; and on , used of nearness in time, see Bernhardy, p. 267. Often so in Thuc.; see Krger on i. 100. 3. Comp. 3Ma 5:2 ; Tob 7:11 . The is simply a continuation of the narrative: after they heard that , etc., as in Act 2:37 , Act 11:18 , and frequently.

] namely, into the chamber where the Sanhedrim sat , as is evident from what follows. They resorted thither, unacquainted with the liberation of the apostles which had occurred in the past night, and caused the Sanhedrim and the whole eldership to be convoked, in order to try the prisoners.

] The importance which they assigned to the matter (comp. on Act 4:6 ) induced them to summon not only those elders of the people who were likewise members of the Sanhedrim, but the whole body of elders generally, the whole council of representatives of the people. The well-known term is fittingly [170] transferred from the college of the Greek gerontes (Dem. 489. 19; Polyb. xxxviii. 5. 1; Herm. Staatsalterth. 24. 186) to that of the Jewish presbyters. Heinrichs (following Vitringa, Archisynag . p. 356) considers . . . as equivalent to , to which it is added as honorificentissima compellatio . Warranted by usage ( 1Ma 12:6 ; Mal 1:10Mal 1:10 ; 2Ma 4:44 ; Jdt 4:8 ; Jdt 11:14 ; Jdt 15:8 ; Loesner, p. 178); but after the quite definite and well-known , the addition would have no force.

Act 5:23 contains quite the artless expression of the official report.

[170] Although nowhere else in the N. T.; hence here, perhaps, to be derived from the source used by Luke.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

21 And when they heard that , they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

Ver. 21. They entered into the temple early, &c. ] True obedience is prompt and present, ready and speedy, without delays and consults, Psa 119:60 ; Mar 1:18 ; Zec 5:9 , they had wings and wind in their wings, to note, as Junius observes, their ready obedience.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21. ] ., at daybreak : see reff.

] to the ordinary session chamber in the Temple, on the south side of it (Winer, Realw.): and therefore, if the Apostles were teaching in Solomon’s porch ( Act 5:12 ), not in their immediate vicinity. Perhaps the , implying that the summons was not issued till after the arrival of the H. P. and his friends , may point to a meeting of the Sanhedrim hurriedly and insufficiently called, for the purpose of ‘packing’ it against the Apostles. If so, they did not succeed, see Act 5:40 ; perhaps on account of the arrival of some who had been listeners to the Apostles’ preaching.

. ] Probably the , including perhaps some who were not members of the Sanhedrim; the well-known foes of Jesus and his doctrine. The expression . . . . , common in the LXX, is perhaps translated from the form of words in which they were summoned. , being the ordinary word for the , would be the Hellenistic formal expression.

Fuente: Henry Alford’s Greek Testament

Act 5:21 . , “about day-break,” R.V., i.e. , without delay they obeyed the angel’s command (Weiss). The words may also indicate the customary usage of Palestine where the heat was great in the daytime. The people rose early and came to our Lord to hear Him, Luk 21:38 (Joh 8:2 ). = sub, circa (of time), so in classical Greek, Blass, Grammatik des N. G. , p. 132. The first sacrifice took place in the Temple very early, Edersheim, Temple and its Services , p. 132, and it may be that the Apostles went to catch the people at the hour of their early devotions (Plumptre). is used nowhere else in the N.T. with an accusative in this sense, cf. Tob 7:11 , , al ; , 3Ma 5:2 : having come, i.e. , to the place where the Sadducees met, not merely pleonastic; the verb may fairly be regarded as characteristic of St. Luke in both his writings it occurs eight times in his Gospel and thirty in the Acts, and frequently absolutely as here elsewhere in N.T. only eight or nine times, frequent in LXX. : does represent an assembly or body in addition to the , or do the two words represent the same Court? The word . appears nowhere else in the N.T., but in the LXX it is used in several places of the Jewish Sanhedrim, 1Ma 12:6 , 2MMal 1:10 ; 2Ma 4:44 ; 2Ma 11:27 , Jdg 4:8 ; Jdg 14:4 ; Jdg 15:8 . In the N.T. the Sanhedrim is also called , Luk 22:66 , Act 22:5 . If the two words denote the same body must be regarded as merely explicative (so Wendt as against Meyer) to emphasise the solemn importance and representative nature of the assembly (so Grimm-Thayer to signify the full Sanhedrim sub v. . and so apparently Blass). If we adopt Rendall’s view may still be explicative, but in another way, specifying the comprehensive character of this meeting as compared with the hasty and informal gathering in Act 4:5-6 ( cf. Kuinoel’s view, in loco ). The difficulty has caused others to suggest that . refers to men of age and experience who were asked to join the Council as assessors, or to some other assembly larger than the Sanhedrim and only summoned on special occasions. For the former view, Lumby and Plumptre (see also Page’s note) refer to Mishna, Joma , i., 1, where mention is made of “the chamber of the assessors,” parhedrin = . Further we may note, Schrer, Jewish People , div. ii., vol. i., p. 172, E.T., in a note on this passage points out that as there can be no doubt as to the identity of the two conceptions and (so too Zckler and Weiss, in loco ), must be taken as explanatory, or St. Luke makes a mistake in assuming that the was of a less comprehensive character than the , “the Sanhedrin and all the elders of the people together”. Schrer prefers the latter alternative, but the former may reasonably be maintained not only from the Greek text but also because St. Luke’s information admittedly derived from a Jewish-Christian source is not likely to have been inaccurate. Hilgenfeld agrees with Weiss that in the source the O.T. expression , Exo 3:16 ; Exo 4:29 ; Exo 12:21 , stood alone, but that the reviser prefixed the usual expression which in Act 5:27 ; Act 5:34 is found without any addition. On “Synhedrion,” see Hamburger, Real-Encyclopdie des Judentums , ii., 8, 1149, and “Aelteste,” i., 1, pp. 59, 60, and O. Holtzmann, Neutestamentliche Zeitgeschichte , pp. 175, 176 (1895). , Act 16:26 ; Thuc. vi. 60 and LXX, Gen 39:20-23 ; Gen 40:3-5 . On the jurisdiction of the Sanhedrim and its right to order arrests by its own officers, and to dispose of cases not involving capital punishment, Schrer, Jewish People , div. ii., vol. i., 187, 188, E.T., O. Holtzmann, u. s. , p. 173.

Fuente: The Expositors Greek Testament by Robertson

into. Greek. eis. App-104.

early in the morning = towards (App-104) daybreak. Greek. tou orthrou. Compare Luk 24:1. Joh 8:2.

taught = were teaching.

senate = assembly of the elders. Only here in NT but frequent in Septuagint for “elders”.

children = sons. App-108.

sent. App-174.

to = unto App-104.

prison = place of bonds. Only here, Act 5:23; Act 16:26 Mat 11:2. Used in Septuagint in Gen 39:22, &c

Fuente: Companion Bible Notes, Appendices and Graphics

21.] ., at daybreak: see reff.

] to the ordinary session chamber in the Temple, on the south side of it (Winer, Realw.): and therefore, if the Apostles were teaching in Solomons porch (Act 5:12), not in their immediate vicinity. Perhaps the , implying that the summons was not issued till after the arrival of the H. P. and his friends, may point to a meeting of the Sanhedrim hurriedly and insufficiently called, for the purpose of packing it against the Apostles. If so, they did not succeed, see Act 5:40; perhaps on account of the arrival of some who had been listeners to the Apostles preaching.

Fuente: The Greek Testament

Act 5:21. ) A word of the Septuagint.

Fuente: Gnomon of the New Testament

entered: Act 5:25, Luk 21:37, Luk 21:38, Joh 8:2

But: Act 5:17, Act 5:24, Act 4:5, Act 4:6, Act 22:2, Act 22:3, Act 22:15, Luk 22:66, Joh 18:35

senate: Psa 105:22

sent: Act 4:7, Act 12:18, Act 12:19

Reciprocal: Psa 58:1 – O congregation Jer 26:2 – Stand Hos 9:15 – all Mat 27:1 – the morning Joh 7:45 – the officers Joh 11:47 – gathered Act 5:42 – daily Act 22:5 – and all Act 22:30 – commanded 2Ti 2:25 – if

Fuente: The Treasury of Scripture Knowledge

Act 5:21. This “jail delivery” by the angel was made in the night, and the apostles made no delay in carrying out the instructions of the angel, but entered the temple early tin the morning and taught All of this was unknown to the Jews, who called a meeting of the Sanhedrin in the morning to handle the case of the apostles, and sent officers to the prison to bring the captives into court.

Fuente: Combined Bible Commentary

Act 5:21. They entered into the temple early in the morning, and taught. During many months of the year in the Holy Land the heat becomes too oppressive for the ordinary labour of the day soon after sunrise. In the early dawn (see Joh 20:1) the work of the day would begin, and the worshippers and the many traders and others connected with the busy life of the great Temple of Jerusalem would have arrived, and crowds would be already thronging the courts when Peter and the others who had been brought out of the public prison by the angel arrived at Solomons Porch.

But the high priest, and they that were with him. The ordinary session chamber for the San hedrim was on the south side of the temple, at some considerable distance from Solomons Porch, where the apostles no doubt were speaking to the people. The high priest and his friends in the council assembled in the early morning without being aware of the escape of Peter and the others.

And called all the council together, and all the senate of the children of Israel. Meyer, Alford, and Stier understand by the words , which are translated all the senate, that a special meeting of elders was summoned to assist the Sanhedrim in this difficult matter of suppressing the teaching respecting the resurrection of the crucified Jesus; but the same word , senate, which occurs only here in the New Testament, in the second book of the Maccabees is constantly used for the Sanhedrim. The meaning here seems to be that on this occasion there was a meeting of the whole council, including all the elders who were members of it.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. No sooner were the apostles out of prison, but they enter into the temple and preach, with a redoubled zeal and diligence; no doubt, Satan had better have let these holy men alone, than have cast them into prison; for the cold blasts of persecution and imprisonment beating upon their outward man, by a spiritual anitiperistasis, augmented the heat of grace within. There is no such way to be even with the devil and his instruments, for all their spite and malice against us, as by doing all the good we can to the souls of men.

Observe, 2. How the deliverance which God wrought for the apostles, in bringing them miraculously out of prison by the conduct of an angel, did confound the council which laid them in: They were nonplussed and horribly perplexed at it: They doubted whereunto this would grow. They stood amused and amazed, and knew not what measures to take; but were at their wits-end, Sin oft-times brings men into straits, but straits do not always bring men off from their sins.

Thus here, notwithstanding their present perplexity of spirit, they spur on, and bring them again before the council, Then went the captain with the officers of the temple, and brought them without violence. Act 5:26

Observe, 3. The crimes which the holy apostles were unjustly accused of; namely, obstinacy and sedition. They are charged with obstinacy for persisting to preach the gospel, when they had strictly (but very wickedly) forbidden them: And they are accused of sedition, as if they endeavoured to stir up the people to avenge the blood of Christ upon the rulers, as being unjustly shed by them. The greatest innocency cannot protect the holiest persons from slander and false accusation. The best of men have sometimes been charged withe the blackest crimes. No wonder that the Sanhedrin, or great counsel, which charged Christ himself with imposture and blasphemy, did accuse the apostles of sedition and contumacy; The disciple is not above his Master.

Observe, 4. The contumelious reflection which they had made upon our Lord Jesus Christ himself: You intend, says the council, to bring this man’s blood upon us: As if the holy Jesus had not been worthy the naming by them. Christ told his disciples, Luk 6:22. that the world should cast out their name as evil. Behold! his own is used no better: He is homo nullius nominis. This man, this fellow, this deceiver, were the opprobrious titles which the learned Rabbies thought fit to impose upon the best man that ever the world had. Lord! how can we be abased enough for thee, who wast so degraded and debased for us?

Fuente: Expository Notes with Practical Observations on the New Testament

See notes on verse 19

Fuente: McGarvey and Pendleton Commentaries (New Testament)

5:21 {6} And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

(6) God mocks his enemies attempts from above.

Fuente: Geneva Bible Notes

The apostles obeyed their instructor and began teaching in the temple again early the next morning. At the same time the full Sanhedrin assembled to try the apostles whom they assumed were still in jail.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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