Exegetical and Hermeneutical Commentary of Acts 5:29
Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.
29. Then Peter and the other apostles answered and said ] The Greek has no word for other. It is quite like the style of the New Testament to say “Peter and the apostles,” and it is not implied hereby that Peter was excluded from the number of the Apostles, but, as he probably was the chief speaker, his name is singled out for prominence in the narrative (see note on Act 4:6). Here again we have evidence that St Luke has made no attempt to do more than produce for us the substance of such speeches as he notices.
We ought to obey God rather than men ] Better, We must, &c. In substance, though not in words, this is the argument used by Peter and John (Act 4:19), though here more stress is laid upon the impossibility of doing otherwise than as they had begun.
Fuente: The Cambridge Bible for Schools and Colleges
We ought to obey … – See the notes on Act 4:19.
Fuente: Albert Barnes’ Notes on the Bible
Act 5:29
We ought to obey God rather than man.
Ought
The word ought is but an old past form of the verb owe; it is, in fact, but another spelling of owed. What, therefore, we ought to do, we owed to do; what we ought to be, are owed to be. To God we owe our lives; we ought to pay Him with our lives. What we owe to our fellow-man, is that which we owe it to God to do for an honoured creature of God. We ought to do it because we owe to do it. And yet we go on saying we ought to do and we ought to be, never thinking that what we ought we owe, and that what we owe we do not pay! (H. C. Trumbull, D. D.)
Ought
is the word which sets forth the sense of duty. It differs from all the other words of the language save those of cognate meaning–a word without moods, tenses, conjugation, above time, space, and circumstance, a word like eternity, perfect and complete in itself. Ought! Whence came it? Not from time, for it is not subject to the laws of time as other words; it is a stray word from eternity. In virtue of this word, the central word of conscience, man is in eternity, and eternity is in man. This word ought, or, if you like, the truth which this word symbolises, the momentous truth of duty and obligation, is a great light hung up in the sky of the soul for ever; and however bright the lustre of the sun in the material firmament of the senses, it pales by the side of the exceeding brightness of the great light which rules the day in the inner heavens of the spirit. (J. Cynddylan Jones, D. D.)
Obedience to God
I. Its necessity.
1. Commanded (Deu 13:4; Deu 10:12).
2. The condition of acceptance with God (Exo 19:5; Jer 7:23).
3. The condition of securing Gods help (Exo 23:22; Deu 7:9).
4. Expected of Gods people (Deu 27:9-10).
5. More than burnt-offerings (1Sa 15:22).
6. A fit return for Gods mercies (1Sa 15:24).
7. Must obey God rather than man (Act 4:19-20; Act 5:29).
8. Exhorted (Jer 26:13; Jer 38:20).
9. A proof of friendship to Christ (Joh 15:14).
II. What it includes.
1. Obeying Gods voice (Exo 19:5; Jer 7:23).
2. Obeying Gods law (Jos 1:7; Isa 42:24).
3. Bringing every thought into obedience to Christ (2Co 10:5).
4. Obeying the gospel (Rom 1:5; Rom 6:17; Rom 10:16).
5. Keeping Gods commandments (Ecc 12:13).
III. How to be rendered. Should be–
1. From the heart (Deu 11:13; Rom 6:1).
2. Willingly (Psa 18:44; Isa 1:19).
3. Faithfully (Jos 22:2-3).
4. Undeviating (Deu 28:14).
5. Constantly (Php 2:12).
IV. Motives to.
1. Promises to (Exo 23:22; 1Sa 12:14-15; Isa 1:19).
2. Blessedness of (Deu 11:27; Deu 28:1-14; Luk 11:28; Jam 1:5).
3. Disobedience punished (Deu 11:28; Deu 28:15-68; Jos 5:6; Isa 1:20). (S. S. Times.)
Obedience to God
The proposition is one which receives an unanimous assent. It is a truth seen by intuition. If there be a God, and He has any will respecting our conduct, we ought to obey Him. We owe Him obedience on every account. He is our Maker, Proprietor, Benefactor, and a Being infinitely perfect, incapable of willing anything inconsistent with the strictest rectitude. We ought to obey Him. Ought we! Then why have we disobeyed Him? Out of thy own mouth will lie judge and condemn us. But since there are mistakes as to what obedience is and is not, let us–
I. Draw some distinctions.
1. The mere doing of what God commands does not constitute obedience, unless we also abstain from what He forbids. Negative precepts are as obligatory as positive precepts.
2. Obedience must be universal. It must not only have respect to all that is forbidden and required. The same reasons exist why we should be conformed to the whole will as to any part of the will of God. If, therefore, any one disobeys God in any respect, he forfeits the character of obedience; and hence it is written, cursed is every one who continueth not in all things written in the book of the law to do them.
3. To obey God is not simply to act according to His will, but because it is His will. An accidental conformity of the will of man to the will of God is not obedience. It must be intentional. An atheist may do what God requires, but you would not therefore say that he obeys God. A man may do some things which God requires from some inferior consideration. Thus some are scrupulously honest, because dishonesty is disgraceful, or an inherent principle of integrity, and not out of regard to the Supreme Lawgiver. The very same elements go into the constitution of filial obedience. A dutiful son is one who does what his parent instructs, not because it falls in with his own inclination, or because he is to gain anything by it, but out of regard to the will of his parent. It is apparent, then, that there may be a great deal of morality and right acting among men where there is no obedience to God.
4. A doing according to Gods will, out of a regard to God, does not alone constitute obedience. It depends on the nature of the regard. The regard may be servile–dread of the effects of Gods displeasure at disobedience. It may be mercenary–expectation of reward for obedience. But the regard that is had to God in all acceptable obedience is the union of respect and love.
5. Obedience, to be acceptable, must be internal as well as external. External actions are really but the expression of obedience. In what is the law of God summarily comprehended but in a twofold exercise of the heart? Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. All pious and charitable acts must, in His account, pass for nothing, unless they are the expressions of love, the obedience of the heart
II. Characteristics of obedience. It must be–
1. Constant; not occasional and interrupted. There exist the same imperative reasons why God should be obeyed at all times, as at any time. And the love of God, the principle of obedience, is not a fitful and feverish excitement, but a regular and healthful pulsation.
2. Unconditional. We ought to obey God, whatever the difficulty, the circumstances, or the consequences. There is no power of dispensation. And yet how many exceptions are taken on the mere score of inconvenience–e.g., as regards the Sabbath law. And must the laws of the great and dreadful God, whose majesty is such that all nations are before Him as nothing, bend to human convenience? What! is it our duty to obey God only when it is convenient and agreeable, or when it does not seem to interfere with any of our secular interests?
3. Supreme and primary, and not subordinate and secondary. This obligation takes the precedence of every other. They must bend to it. It will bend to none. Whoever is disobeyed, God must be obeyed.
4. Immediately, without hesitation. Delay is disobedience, even though it should be accompanied with the determination to obey hereafter. Is Gods law fulfilled by good resolutions and dutiful purposes?
5. Unquestioning. We have no right to ask the reason of His commands, or their utility. It is enough that He commands. Some little Sunday-school girls were questioned in reference to the petition, Thy will be done, etc. How do angels in heaven do it? Immediately, said one; actively, said another; unitedly, replied a third; and then there was a pause, when one little girl said without asking any questions.
6. Submission. The reasons for obedience to Gods perceptive will are the same as those for submission to His providential will. Thy will be done, means be Thy purposes accomplished, as well as be Thy commands obeyed.
7. Sinlessness is necessary to the perfection of obedience, but not to its reality. Yet the desire and prayer, and aim and effort, and struggle to be free from it is. (W. Nevins, D. D.)
Three classes of people
I. The spirit of the believer. This is shown in the conduct of the disciples under persecution.
1. A working spirit. As soon as set free, they are found in the temple at work for Christ.
2. A conscientious spirit. We ought is the principle controlling their conduct.
3. A witnessing spirit. Notice how strong and how clear is their testimony (Act 5:30-32).
4. A rejoicing spirit (Act 5:41). They were glad at the privilege of suffering for their Masters cause.
II. The spirit of the unbeliever. Notice how this stands in marked contrast with the believers spirit.
1. There is the fear of men (Act 5:26). While the apostles are fearless of popular opinion, their persecutors are fearful, and stand in awe of the peoples wrath.
2. There is hatred against the truth (Act 5:28; Act 5:33). These men were not sincere seekers after the truth. The truth was the particular object of their enmity.
3. There is the spirit of persecution (Act 5:40). Either the disciples were right or they were wrong. If they were wrong, the priests party need have no rear–their cause would come to naught. If they were right, it was a crime to beat them. But to repress truth by violence has been the aim of persecution in all ages.
III. The spirit of indecision. This we observe in the counsel of Gamaliel. His plea may be interpreted as the utterance of a noble toleration or of an unprincipled expediency; perhaps both elements entered into it.
Obedience to God rather than man
A stern father one day, when he came home from his business, heard a noise as if some one were talking in his little boys room. He asked his wife what it was. She told him it was Johnnie praying. This made him angry. He told his little son, in a decided tone, that if he dared to do it again he must leave the house and find another home. Like Daniel, dear Johnnie knew all he must suffer; but he determined to keep on praying. The next day his father came home and found him praying again. He went at once to his little room, and in a gruff voice said, Pack up your things and be off. Ill not have any of your praying in my house. You shall not live with me. And so the poor fellow packed up the little that was his, and took his bundle and walked downstairs to say goodbye. He went first to his mother and sister, and gave them the good-bye kiss; and then, with a full heart, he leaned over the cradle and pressed his quivering lips to those of the little one he loved so much. His mother stood by weeping. How could he part with her? At last, throwing his arms around her neck, and with tears in his eyes, he sobbed, Good-bye, mother! And then the little hero turned kindly to his stern father, and, holding out his hand, said, Good-bye, father. But the father could not bear it any longer. He could not keep the hot tears from his eyes. No, he could not, after all, drive away his noble boy. Johnnie, you need not go now. Pray for me. I have been a wicked man to try to keep you from praying. I was wrong; you were right in praying. Oh, pray for reel was all he could say. And Johnnie did pray. Yes, and the father prayed too. He became a converted man, and loved, with his family, to bow before the mercy-seat. (E. P. Hammond.)
Obedience to God in spite of danger
One Saturday there was a little boy named Jamie Brown pushing along the road on his way home. He had only travelled about a mile, when, at a turn of the road, three or four very wicked boys, who disliked him for going to church, and refusing to join them in mischief, came rushing out from a clump of trees with a fierce bull-dog, and said, Brown, you must say the bad words we tell you before you go another step, or well send the dog at you. And then they began to swear, and speak the worst of words. Now there was one thing Jamie had learned at his mothers fireside, and that was, that it was wrong to take Gods name in vain, and wrong to foul the tongue with bad words. But he simply said, Let me go; I want to get home. Not one step farther, said the biggest fellow, until you say these words after me. Swear this oath, and well let you go, and he repeated wild and wicked words. I dare not say that, replied the boy; and you have no right to ask me. Swear the oath this moment, or we will let slip the dog. I will not swear that oath; and you have no right to let slip the dog on me. They gave him one more chance, and then let loose the dog. That night, as his mother and the other children sat round the fire, the brave boy told the rest of the adventure. It came into his head, as his savage persecutors were unloosing the dog, that God, who shut the mouths of the lions in the den where Daniel was, could shut the mouth of the fierce dog on that lonely road. And God did shut the mouth of the dog. The big, hulking scoundrels, more brutal than their dog, yelled it at the harmless boy. The dog barked furiously for a second or two, and went rushing up to him. But it neither bit nor offered to bite. And Jamie was delivered out of their hands. (N. T. Anecdotes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. We ought to obey God rather than men.] The same answer they gave before, Ac 4:19, founded on the same reason, which still stood good. We have received our commission from GOD; we dare not lay it down at the desire or command of men. See Clarke on Ac 4:19.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This they all agree in, and it is the common sense of all considering men; as Socrates in his apology told the Athenians, I embrace and love you, O Athenians, and yet I will obey God rather than you. This the apostles had formerly asserted, Act 4:19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29, 30. Then Peter, &c.(Seeon Ac 2:22, and Ac3:13, &c.).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Peter, and the other apostles, answered and said,…. Peter began, as the mouth of the apostles, being the eldest man, and very bold and zealous; and the rest followed, or joined, with him in what he said:
we ought to obey God rather than men; this is said in answer to the charge of disobedience to the orders and commands of the council: men, civil magistrates, and ecclesiastical rulers, are to be obeyed in things which are not repugnant to the will of God; but in things that are, God is to be obeyed, and not men. God had commanded by an angel, that the apostles should go to the temple, and there preach the doctrines of the Gospel; the sanhedrim had forbid them to speak and teach in the name of Christ; who were now to be obeyed? God, and not men: from whence it appears that the apostles were to be justified in disregarding the council, and neglecting its orders; and which is no ways contrary to that obedience and submission, that is to be yielded to those that are in authority, in things civil and lawful.
Fuente: John Gill’s Exposition of the Entire Bible
We must (). Moral necessity left them no choice. They stood precisely where Peter and John were when before the Sanhedrin before (Ac 4:20).
Obey (). Old verb from and , to obey a ruler. Only by Luke and Paul in the N.T.
Fuente: Robertson’s Word Pictures in the New Testament
We ought [] . Stronger, we must.
To obey [] . Not often used in the New Testament to express obedience, the most common word being uJpakouw. Sometimes peiqw is used. But this word, in itself, is the only one of the several in use which expresses the conception of obedience exclusively. ‘Upakouein is to obey as the result of listening to another : peiqesqai is to obey as the result of persuasion. This is the special term for the obedience which one owes to authority [] . It occurs four times in the New Testament : Act 5:29, 32; Act 27:21; Tit 3:1; and in every case, of obedience to established authority, either of God or of magistrates. In Act 27:21, where it is used of the ship ‘s officers hearkening to Paul ‘s admonition not to loose from Crete, Paul speaks of his admonition as divinely inspired; compare Act 27:10. In ch. 4 19, Peter and John say hearken [] . That is a mere listening to or considering the proposition made to them. This is a deliberate course of action.
Fuente: Vincent’s Word Studies in the New Testament
The Apostles Answer Charges of the High Priest, V. 29-33
1) “Then Peter and the other apostles answered and said,” (apokritheis de Petros kai hoi apostoloi eipan) “And replying Peter and all the apostles responded; When the true witnessing, teaching, or preaching motives of God’s people are impugned with derision, they are to endure it, knowing a divine blessing and reward awaits them for their faithfulness in testimony, Isa 55:11-12; Mat 5:10-12; 2Ti 3:12.
2) “We ought to obey God,” continually or always, to give heed to God; for to obey Him has always been honorable, better than formal or pious worship and sacrifice, 1Sa 15:22; Mar 7:1-11; Joh 14:15; Joh 15:14.
3) “Rather than men,” (mallon he anthropois) “Rather than men,” rather than to men, when there is a clear conflict between the charges of God and men on religious and Divine matters, as in the instance of the three Hebrew children, and of Daniel, when civil rulers sought to direct and control their worship obligations and their praying, Dan 3:12-25; Dan 6:7-18, and when this council had forbidden teaching and preaching in the name of Jesus, Act 4:18-21; Col 3:17.
In civil matters, obedience to rulers is divinely required, but on religious, personal, spiritual matters the word of and allegiance to God has priority, Rom 13:1-7; 1Pe 2:13-15.
This verse is the magna charta of personal liberty of conscience that every person has before God.
Fuente: Garner-Howes Baptist Commentary
29. This is the sum of their answer, It is lawful for them, nay, they ought to prefer God before men. God commandeth us to bear witness of Christ; therefore it is in vain for you to command us to keep silence. But I have declared before in the third chapter, when this sentence taketh place, that we ought rather to obey God than men. God doth set men over us in such sort with power, that he keepeth still his own authority safe and sound. Therefore, we must obey rulers so far, that the commandment of God be not broken. Whereas power and authority is lawfully used, then it is out of season to make comparison between God and man. If a faithful pastor do command or forbid out of the Word of God, it shall be in vain for men which are stubborn to object that we ought to obey God; for God will be heard by man. Yea, man is nothing else but an instrument of God. If a magistrate do his duty as he ought, a man shall in vain say that he is contrary to God, seeing that he dissenteth in nothing; yea, rather the contrary rule is then in force. We must obey God’s ministers and officers if we will obey him. (269) But so soon as rulers do lead us away from the obedience of God, because they strive against God with sacrilegious boldness, their pride must be abated, that God may be above all in authority. Then all smokes of honor vanish away. For God doth not vouchsafe to bestow honorable titles upon men, to the end they may darken his glory. Therefore, if a father, being not content with his own estate, do essay to take from God the chief honor of a father, he is nothing else but a man. If a king, or ruler, or magistrate, do become so lofty that he diminisheth the honor and authority of God, he is but a man. We must thus think also of pastors. For he which goeth beyond his bounds in his office, (because he setteth himself against God:) must be despoiled of his honor, lest, under a color or visor, he deceive. The office of a pastor is very excellent, the authority of the Church is great, yet so that no part of God’s power and Christ’s mastership be diminished. Whence we may easily gather that the pride of the Pope is ridiculous, who, when as he treadeth under foot the whole kingdom of Christ, and doth set himself openly against God, will yet, nevertheless, lie hid under the name of Christ. (270)
(269) “ Eadem in parentibus et dominis ratio,” the same holds in parents and masters, omitted in the translation.
(270) “ Dei,” of God.
Fuente: Calvin’s Complete Commentary
(29) Then Peter and the other apostles.The whole company of the Twelve, it must be remembered, were now the objects of attack, and they all accept Peter as their spokesman.
We ought to obey God rather than men.The words are an assertion of the same general law of duty as that of Act. 4:19-20, but the command of the angel in Act. 5:20 had given them a new significance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Then To the charge of disobedience the apostles take the high ground that obedience to them would be disobedience to God. This was in fact declaring that, though they might be magistrates of secular Israel, yet they were not authority in the present kingdom of God, the new theocracy. Caiaphas was no high priest, for the only high priest was at the right hand of God. The Sanhedrin were no judges in the new theocracy; for these twelve apostles, by them falsely judged, were now in spirit and in truth sitting upon twelve thrones judging the twelve tribes of the true Israel.
Peter and apostles said Either Luke gives a summary of the utterances of all the apostles, or the words of Peter alone in the name of all the apostles.
We ought The apostles here explicitly affirm what they submit to the judges in Act 4:19.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But Peter and the apostles answered and said, “We must obey God rather than men.” ’
The reply of all the Apostles took up from how Peter and John had finished their defence in the last hearing, where they had pointed out to the court that it was surely their duty to declare the things that they had seen and heard (Act 4:19-20). That was surely what any reasonable court would expect. Now they pointed out to the High Priest that they had to obey God rather than men. Surely that would be what the High Priest of all people expected of them? It is apparent that Peter then took over the main defence. His speech follows the usual general pattern in which he had been trained by Jesus. He refers to Jesus’ death, followed by resurrection, and asserts His enthronement at God’s right hand as Archegon (overall Trek leader of His people) and Saviour, makes an indirect plea that they repent, and confirms that they, the Apostles, are witnesses of the resurrection and speaks of the coming of the Holy Spirit on all who obey Him.
Fuente: Commentary Series on the Bible by Peter Pett
The defense of Peter:
v. 29. Then Peter and the other apostles answered and said, We ought to obey God rather than men.
v. 30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
v. 31. Him hath God exalted with His right hand to be a Prince and a Savior, for to give repentance to Israel and forgiveness of sins.
v. 32. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him. While Peter was the chief spokesman upon this occasion, the other apostles gave a good account of themselves, and he but voiced the conviction of their hearts. The very first words in the defense of the apostles established a great principle in the Christian Church: To obey God rather than men is the obligation resting upon us. If the rulers wanted to charge them with disobedience, that charge might well stand, and they would cheerfully plead guilty, just as they told the Jewish leaders in advance that they would not and could not obey, chap. 4:19-20. Where matters of the kingdom of God are concerned, the preaching of the Gospel, no prohibiting, threatening, mocking, or abuse would be of any avail. In these matters the government has no jurisdiction. wherever there is a clear statement of Scriptures, there the Christians will hold fast the truth and the protection of the Lord, and were the whole world to condemn them. And so far as the second part of the high priest’s charge was concerned, that the continued preaching of the risen Christ might cause insurrection and tumult, the apostles boldly repeat what they had witnessed to before. It was not a strange and foreign God, but the God of their fathers whom they proclaimed, the God of Israel, who had raised Jesus from the dead, that same Jesus upon whom the rulers had laid unholy hands in killing Him by hanging Him to the tree of the cross. This testifying of God to the person and the work of Jesus not only proved that it was innocent blood which they had shed, but it also received further confirmation by the fact that God had exalted Him to His right hand in heaven, to the full and continual use of His divine majesty and glory. In this way the Lord has made the despised Jesus a Leader or Prince and a Savior, And Jesus was now exercising the power of His office and the duties of His ministry in the effort to give repentance to Israel and the forgiveness of sins. It is His earnest, good, and gracious will to have the people turn from their evil ways and from the hardness of their hearts and to accept the forgiveness of sins which has been merited and is ready for all men. Both repentance and forgiveness of sins are free gifts of mercy on the part of the exalted Christ. And of all these things the apostles are witnesses, of the death, of the resurrection, of the ascension of Christ. This testimony is moreover corroborated and confirmed by the Holy Ghost, who testifies in and with the apostles, who makes their testimony effective. This Spirit God has given to them that have the obedience of faith. On Pentecost Day the apostles had received an extraordinary demonstration of His power, but the same Spirit is ever given through the Word, by the acceptance of the great facts of our salvation, as taught by the apostles. It is this Spirit that testifies through the mouth of the Christians when they boldly give an account of their faith. This brief speech of defense here made by the apostles was in itself a gift of the Holy Spirit and a striking fulfillment of the Lord’s promise, Mat 11:19.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 5:29 . ] and (generally) the apostles . For Peter spoke in the name of all; hence also the singular ., see Buttm. neut. Gr. p. 111 [E. T. 127].
. . .] “Ubi enim jussa Domini et servi concurrunt, oportet illa prius exsequi.” Maimon. Hilchoth Melach . iii. 9. Comp. on Act 4:19 . The principle is here still more decidedly expressed than in Act 4:19 , and in all its generality.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
29 Then Peter and the other apostles answered and said, We ought to obey God rather than men.
Ver. 29. We ought to obey God rather than men ] This is a principle granted and grafted in us by nature. I love and embrace you, O Athenians (said Socrates, in his Apology), but yet I will obey God rather than you. See Trapp on “ Act 4:19 “ See Trapp on “ Mat 22:21 “ The article is twice repeated when our Saviour speaks of God, more than when of Caesar; to show that our special care should be to give God his due.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29. ] Peter, by word of mouth; the Apostles, as a body, by assent , implied in his own utterance and their silence . There is no ellipse of before .
This defence of Peter divides itself into the propositions of an ordinary syllogism (1) The statement of the general truth that we must obey God rather than men: (2) The reduction of the present circumstances under that general truth , as being the work of the God of their Fathers shewn in his having raised and glorified Jesus, for a definite purpose, to give, &c. (3) The identification of themselves with the course of action marked out by the in that they were bearing witness to God’s work, under the inspiration of the Holy Spirit given them as men obedient to God.
The whole is a perfect model of concise and ready eloquence, and of unanswerable logical coherence; and a notable fulfilment of the promise, ( Mat 10:19 ).
] much stronger than , ch. Act 4:19 , as their conduct, in persisting after prohibition , had been more marked and determined. That was a mere ‘ listening to ’ the proposition then made to them: this, a course of deliberate action, chosen and entered on.
opposed to . of the H. P.; and to . In the background, there would be the command of the angel, Act 5:20 ; but it is not alleged: the great duty of preaching the Gospel of Christ is kept on its highest grounds.
Fuente: Henry Alford’s Greek Testament
Act 5:29 . St. Peter as the spokesman, primus inter pares ; the Apostles as a body are associated with him in his answer: “but Peter and the Apostles,” R.V. A.V. renders “Peter and the other Apostles,” and we may understand an ellipse of or before , Blass, Grammatik des N. G. , p. 286. ., cf. Viteau, Le Grec du N. T. , p. 112 (1896). : only used by St. Luke and St. Paul; cf. Act 5:32 , Act 27:21 , Tit 3:1 ; in this chapter and in St. Paul, in its classical use, obeying one in authority, or , etc. The word is used in Polybius, and Josephus, and frequently in Philo, but only three times in the LXX; cf. 1Es 8:94 , of obeying the law of the Lord. The reply of St. Peter, who speaks for all the Apostles, is practically the same as in Act 4:19 , but still more decisive in its tone as was natural after the recent command, Act 5:20 .
Fuente: The Expositors Greek Testament by Robertson
obey. Greek. peitharcheo. Only here, Act 5:32; Act 27:21. Tit 3:1.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] Peter, by word of mouth; the Apostles, as a body, by assent, implied in his own utterance and their silence. There is no ellipse of before .
This defence of Peter divides itself into the propositions of an ordinary syllogism-(1) The statement of the general truth that we must obey God rather than men: (2) The reduction of the present circumstances under that general truth, as being the work of the God of their Fathers-shewn in his having raised and glorified Jesus, for a definite purpose, to give, &c. (3) The identification of themselves with the course of action marked out by the in that they were bearing witness to Gods work, under the inspiration of the Holy Spirit given them as men obedient to God.
The whole is a perfect model of concise and ready eloquence, and of unanswerable logical coherence; and a notable fulfilment of the promise, (Mat 10:19).
] much stronger than , ch. Act 4:19,-as their conduct, in persisting after prohibition, had been more marked and determined. That was a mere listening to the proposition then made to them: this, a course of deliberate action, chosen and entered on.
-opposed to . of the H. P.; and to . In the background, there would be the command of the angel, Act 5:20; but it is not alleged: the great duty of preaching the Gospel of Christ is kept on its highest grounds.
Fuente: The Greek Testament
Act 5:29. , Peter) Although Peter had already more than the others felt the hatred of the world, yet he does not put away from himself the task of speaking and acting. He also does not now use the title in addressing them, as in ch. Act 4:8; nay, this is as it were the continuation of his speech on that occasion, accompanied with increasing severity.-, God) who by the angel ordered him to speak: Act 5:20.-, men) viz. you who order us to be silent.
Fuente: Gnomon of the New Testament
We: Act 4:19, Gen 3:17, 1Sa 15:24, Mar 7:7-9, Rev 14:8-12
Reciprocal: Gen 27:8 – General Gen 27:43 – obey Exo 1:17 – feared God Num 23:26 – General Jdg 6:25 – thy father 2Sa 11:16 – he assigned 2Sa 13:28 – commanded 2Sa 24:4 – went out 1Ki 21:11 – did as Jezebel 2Ki 16:16 – General 1Ch 21:4 – Wherefore Ecc 8:5 – keepeth Jer 15:20 – I will Jer 26:12 – The Lord Dan 3:15 – we are Dan 3:18 – be it Dan 5:22 – hast Dan 6:10 – as he Dan 6:13 – regardeth Amo 3:8 – who can Amo 7:15 – Go Mat 2:12 – they departed Mat 10:19 – it shall Mat 15:5 – ye say Mat 22:21 – and Mat 23:3 – whatsoever Luk 20:25 – unto God Act 4:10 – that by Act 5:32 – are Act 10:42 – he commanded Gal 1:10 – do I now Eph 6:20 – boldly Col 3:18 – as Col 4:4 – as 1Pe 3:15 – and be
Fuente: The Treasury of Scripture Knowledge
A WONDERFUL CHANGE
Then Peter and the other apostles answered and said, We ought to obey God rather than men.
Act 5:29
Such were the bold words of St. Peter and the other Apostles when on their trial before the chief priests and the magistrates of their country. And what we notice is that they were spoken by one who only a few months before had denied with an oath that he even knew Jesus Whom now he witnesses to so boldly. It is a wonderful change. What wrought it?
The Holy Spirit came into the soul of St. Peter on that first Whit Sunday, and by His Almighty power He gave to St. Peter those graces and powers of character which St. Peter naturally was without, and converted him from being the man he was before into being the man we see him now.
I. He was naturally impatient, self-confident, and rash.If you read his Epistles, you will see that the tempers he shows most all through those letters are the exact opposite of thesepatience, calmness, and quiet endurance. He was naturally specially averse from shame or disgrace; probably there was in him, by nature, a touch of natural pride such as usually goes with an impetuous disposition. In the chapter from which our text is taken, you see him rejoicing in worldly disgrace. He was naturally unstable and wavering. He became the very model of steadfastness to the end. The change is thorough. He became all that he once was not. Hence from this we learn to look upon our natural defectsnot as excuses for falling into the corresponding sinsbut as indications to us of what gifts we are to seek from God the Holy Ghost, if we are to be saved by Christs salvation.
II. What tempers do our duty to God and our duty to man demand that we should exercise?In St. Peters case his peculiar duty was to lead what we may describe as the forlorn hope of the militant Church of Christ, and to brave everything, for all the years he had to live, in that service. Whoever else gave way he must not. Yet he had been the very man to give way most flagrantly, and, as we might think, most disgracefully. All forsook their Lord and fled; but no other Apostle had gone the length of denying Christ. And the position to which St. Peter was called was one which made it necessary, both in his duty to God and his duty to the Church, that he should stand firm in his allegiance to the one and in his duty to the other. And God the Holy Ghost made him fit to do both.
III. The one thing for us to do, and to be, is to be in earnest about our service, and to be undoubting in expecting, and in seeking, Gods grace and help. And here St. Peter is our example again. For let his natural weaknesses be what they might, St. Peter was hearty in his desire to serve God, and he was also thorough in his reliance on the aid of God. Nothing in all St. Peters early sermons is more to be remarked than the energy with which he referred all that he did and was to the power of God, and not to his own.
Fuente: Church Pulpit Commentary
9
Act 5:29. We ought to obey God rather than men. This is one of the most important sentences in the New Testament concerning the conduct of man. It states a rule or principle that should be observed whenever two or more requirements are made on one that conflict with each other, and yet where they come from sources that are supposed to have authority to command. For instance, children are commanded to obey their parents in all things (Col 3:20); wives are commanded to submit themselves unto their husbands (Eph 5:22), and Christians are commanded to be subject unto the higher powers or laws of the land (Rom 13:1). If any one of these sources of authority should give a command that would interfere with one’s duty to God, then that child or wife or disciple should refuse to obey it, regardless of the possible consequences.
Fuente: Combined Bible Commentary
Act 5:29. we ought to obey God rather than men. Peter here commences his defence with the same words which he had made use of before, when the Sanhedrim dismissed the apostles with threats of future punishment. He took up the same solemn argument now a second time; it was as though he said, I told you before when you threatened me, we must obey God rather than men, thinking, no doubt, now of his Masters voice from heaven by His angel, the night before, bidding him stand and preach publicly in the Temple.
Not in this, the earliest Church history we possess, do we find any of the leaders of Christianity unfaithful to this principle, twice laid down by their foremost leader; but while they refuse utterly to obey any command which they feel would be contrary to the voice of God, we find them quietly, without murmuring, submitting as now to any penalty the law of the land enforced against them.
This was conspicuously instanced in the life, history, and teaching of Peter and Paul.
Fuente: A Popular Commentary on the New Testament
To the foregoing charge of obstinacy brought in against the apostles, St. Peter answers in the name, and as the mouth of the rest; owning that they had not obeyed them in their injunction, because they had commanded that which was contrary to the command of God.
Where observe, How the apostles assert the prerogative of Christ as their apology for disobedience to human commands: We ought to obey God rather than men.
The second part of the charge was sedition; as if the apostles endeavoured to stir up the people to revenge the blood of Christ upon the chief priests and rulers.
Thence note, That it is no new thing to tax the ministers of Christ for preaching sedition, when rulers design to stop their mouths, and not suffer them to preach at all. But to remove this part of the charge, the apostle tells them, that this Jesus whom they ignominiously slew on earth, is now an exalted Prince in heaven, able to give repentance and remission of sins to the worst of his murderers, if they unfeignedly desire it: Him hath God exalted to give repentance and remission of sins &c.
Whence learn, 1. That Jesus will be a Saviour to none to whom he is not a Prince. We must submit ourselves to his ruling power, as well as commit ourselves to his saving mercy. For it is in vain to expect salvation by him, if we do not yield subjection to him.
2. That repentance and remission of sins are the special fruits and advantages of Christ’s exaltation: Him hath God exalted to repentance and remission of sins.
Learn, 3. That it is the sole prerogative of our Lord Jesus Christ, to give repentance and remission of sins.
Where note, The encouragement which the apostle’s ministry gave to the murderers of Christ to hope for pardon; he preaches the duty of repentance, and the privilege of remission of sins, but assureth them, for their comfort, that Christ stands ready to dispense both. But observe the sad effects which this sermon had upon these hearers; it was for substance the same which St. Peter preached, Acts 2. when so many thousands were pricked at the heart by sorrow and compunction; whereas these men were cut to the heart with anger and indignation.
Whence learn, 1. That the most sound and sacred doctrine, is an intolerable torment to an unsound and unholy heart; That the word of God dispensed by the same minister, and in the same manner, has not always the same success. The substance of both these sermons was the same, (Jesus and the resurrection,) and the preacher (St. Peter) was the same, but the success was not the same; to let the apostle know, that the excellency of the power was of God, and not of himself, as St. Paul speaks, 2Co 4:7.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 5:29-32. Then Peter and the other apostles Or, Peter, in the name of the others, who, it seems, were all present; said He does not give them the titles of honour which he did before; (Act 4:8;) but enters directly upon the subject, and justifies what he and his brethren had done. This is, as it were, a continuation of that discourse, but with an increase of severity; We ought to obey God rather than men They do not plead the power they had to work miracles; a power which spoke sufficiently for them, and proved their divine mission; and therefore, they humbly declined mentioning it themselves: but appealed to a maxim universally owned, to which even reason must subscribe, and which was a perfect justification of their conduct; God had commanded them to teach in the name of Christ, and therefore they were in duty bound to do it, though the chief priests forbade them. The God of our fathers raised up Jesus Of the seed of David, according to the promises made to our fathers; that is, he qualified him for, and called him to, his great undertaking. It seems to refer to the promise made by Moses. See Act 3:22. Or, he may speak of Gods raising him from the grave. Whom ye slew and hanged on a tree As if he had been the meanest of slaves, and the vilest of malefactors. You put him to death in the most infamous manner; but God has restored him to life; so that God and you are manifestly contesting about this Jesus, and which must we side with? Him This very person, notwithstanding all the outrage with which you treated him; hath God exalted with his right hand By his almighty power, from the grave to heaven; or, to his right hand. You loaded him with disgrace; but God has crowned him with honour; and ought not we to honour him whom God honours? A Prince and a Saviour To his people, whom he both governs and delivers, and therefore we ought to preach in his name, and make known the laws of his kingdom, as he is a Prince; and the offers of his grace, as he is a Saviour. Observe, reader, we cannot have Christ to be our Saviour, unless we be willing to take him for our Ruler. We cannot be redeemed and healed by him, unless we give up ourselves to be governed by him. His saving us is in order to his ruling us. To give repentance to Israel To give the people of Israel place or room for repentance, notwithstanding their aggravated guilt; and to declare unto them the terms of peace and reconciliation: or, to call them to repentance by the gospel, and give them grace to enable them to obey the call; and forgiveness of sins To all the truly penitent, on whom alone that blessing is bestowed: for there is no remission without repentance; none are freed from the guilt and punishment of sin, but those who are freed from the power and dominion of it; that are turned from it to God. And on the other hand, wherever repentance takes place, accompanied with fruits worthy of repentance, and faith in Christ, and in the promises of God through him, remission is granted without fail. Some infer from hence, that repentance and faith are as mere gifts of God, as remission of sins. Not so: for man co-operates in the former, but not in the latter. God alone forgives sins. And we are his witnesses of these things How incredible soever they may appear to you, and are appointed by him to publish them to the world: and if we should be silent, as you would have us to be, we should be false to, and betray, a trust of the greatest possible importance; and so is also the Holy Ghost A much greater witness, a witness from heaven; whom God hath given In his gifts, as well as graces, as has been abundantly manifested of late, in the presence of thousands; to them that obey him That obey his gospel, and submit themselves to his government. The testimony arising from this miraculous communication of the Spirit to Christians at that time, entirely removes the objection from Christs not appearing in public after his resurrection: for had there been any imposture, it had been easier of the two to have persuaded people at a distance, that he had so appeared to the Jewish rulers, or even to the multitude, and yet had been rejected, than that he had given his servants such extraordinary powers; since, had this assertion been false, every one might have been a witness to the falsehood of such a pretence, without the trouble and expense of a journey to Jerusalem, or any other distant place. Doddridge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
29-32. To these charges the apostles candidly and fearlessly respond. (29) “Then Peter and the other apostles answered and said, We ought to obey God rather than men.” This answers the first charge. They plead guilty, but justify themselves by the authority of God. Peter and John had left the Sanhedrim before, with the words, “Whether it is right in the sight of God to hearken to men more than to God, do you judge.” Now, as if that question was decided, they declare, “We ought to obey God rather than men.” They then answer the second charge by a restatement of the facts: (30) “The God of our fathers had raised up Jesus, whom ye slew, having hung him on a tree. (31) This man has God exalted to his own right hand, a Prince and a Savior, to grant repentance to Israel, and remission of sins. (32) And we are his witnesses of these things, and so is the Holy Spirit whom God has given to those who obey him.” This was repeating, with terrible emphasis, the very thing which was charged against them as a crime.
In the declaration that Jesus had been exalted a Prince and a Savior, “to grant repentance to Israel and remission of sins,” it is implied that repentance, as well as remission of sins, is in some sense granted to me. But to grant repentance can not mean to bestow it upon men without an exercise of their own will; for repentance is enjoined upon men as a duty to be performed by them. How, then, can that which is a duty to be performed, be said to be granted to us? We will readily perceive the answer to this question, by remembering that repentance is produced by sorrow for sin, and that it belongs to God to furnish men with the facts which will awaken this sorrow. Without revelation, men would never be made to feel that sorrow for sin which works repentance; but in the revelation of Jesus Christ we are furnished with the chief of these motives, and because of this, he is said to grant repentance.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
CONFLICT OF DIVINE AND HUMAN RULE
29. Peter and John, responding, said, It behooveth us to obey God rather than man. This is the salient point. When there is a conflict between the authorities, human and divine, we must obey God rather than man. If we do not, hell is our doom. God help us. That has been the battlefield in all ages. Two hundred millions of martyrs have sealed their faith with their blood. They all died rather than be untrue to God. The truest saints on the globe today are brought face to face with this very issue: Will you obey God or man? When men want you to disobey God, you may know they are not in harmony with God. If they were, there could be no conflict. I charge you, reader, as I shall meet you at the judgment bar, dare to be like the apostles, Obey God rather than men. Gods will is revealed by His Word, Spirit and providence to your intellect, spirit and conscience. Jesus says: He that willeth to do his will shall know the doctrine. If you are really fully consecrated to God, He will see that you have all needed light. When they were burnt, the priest, i. e., their own pastor, went out to the burning with Bible in hand, exhorting the martyr to give up heresy and live. The ignorant, illiterate saint, with radiant face and eloquent lips, nobly resisted and shouted in the flame. You must remember that the man who opposes the discharge of your conscientious duty to God is not with God. We must, like the apostles and martyrs, be true to God at any cost.
Fuente: William Godbey’s Commentary on the New Testament
5:29 {10} Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.
(10) We should obey man only in so far that in obeying him we also obey God.
Fuente: Geneva Bible Notes
This verse clarifies that the authorities had arrested other apostles besides Peter and John. Peter as spokesman for the apostles did not attempt to defend their civil disobedience but simply repeated their responsibility to obey God rather than men, specifically the Sanhedrin (Act 4:19; cf. Luk 12:4-5). This is Peter’s fourth speech that Luke reported.