Acts Five
But a man named Ananias, with his wife Sapphira, sold a piece of property, 2 and with his wife’s knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles’ feet. 3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? 4 While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” 5 When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. 6 The young men rose and wrapped him up and carried him out and buried him. 7 After an interval of about three hours his wife came in, not knowing what had happened. 8 And Peter said to her, “Tell me whether you sold the land for so much.” And she said, “Yes, for so much.” 9 But Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” 10 Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband. 11 And great fear came upon the whole church and upon all who heard of these things. 12 Now many signs and wonders were regularly done among the people by the hands of the apostles. And they were all together in Solomon’s Portico. 13 None of the rest dared join them, but the people held them in high esteem. 14 And more than ever believers were added to the Lord, multitudes of both men and women, 15 so that they even carried out the sick into the streets and laid them on cots and mats, that as Peter came by at least his shadow might fall on some of them. 16 The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed. 17 But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy 18 they arrested the apostles and put them in the public prison. 19 But during the night an angel of the Lord opened the prison doors and brought them out, and said, 20 “Go and stand in the temple and speak to the people all the words of this Life.” 21 And when they heard this, they entered the temple at daybreak and began to teach. Now when the high priest came, and those who were with him, they called together the council, all the senate of the people of Israel, and sent to the prison to have them brought. 22 But when the officers came, they did not find them in the prison, so they returned and reported, 23 “We found the prison securely locked and the guards standing at the doors, but when we opened them we found no one inside.” 24 Now when the captain of the temple and the chief priests heard these words, they were greatly perplexed about them, wondering what this would come to. 25 And someone came and told them, “Look! The men whom you put in prison are standing in the temple and teaching the people.” 26 Then the captain with the officers went and brought them, but not by force, for they were afraid of being stoned by the people. 27 And when they had brought them, they set them before the council. And the high priest questioned them, 28 saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man’s blood upon us.” 29 But Peter and the apostles answered, “We must obey God rather than men. 30 The God of our fathers raised Jesus, whom you killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. 32 And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.” 33 When they heard this, they were enraged and wanted to kill them. 34 But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while. 35 And he said to them, “Men of Israel, take care what you are about to do with these men. 36 For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing. 37 After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered. 38 So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; 39 but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice, 40 and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 41 Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name. 42 And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus. (Acts 5, ESV Bible)
But a man named Ananias, with his wife Sapphira, sold a piece of property, 2 and with his wife’s knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles’ feet. (Acts 5:1-2, ESV Bible)
Chananyah and Shappirah
Luke contrasts the duplicitous donation of Ananias (Chananyah) and Sapphira against that of the righteous Barnabas. You have to read these two stories together.
Their sad tale is parallel to the story of Nadav and Avihu (Lev 10). They were sons of Aaron, descendants of Levi as well. They used fire which was not from the Lord's altar to light incense and fire consumed them alive. Another scary story but the point it makes is identical. You cannot deceive God.
Only the story in Acts is completely reversed. The Levites knew better to treat the Temple and God's presence with disrespect. Yet Nadav and Avihu tested God and paid a heavy price for it.
In this story a Levite treats the manifestation of God's Spirit among common men, the apostles, with respect and reverence. He recognizes God's reality, but Ananias and Sapphira test God and pay a heavy price for it.
So what is the point the Luke wants to make by this story? That apostles are omniscient? That they have divine power to make people drop dead? Is the church a new Temple now that has to be treated with great caution?
No, the idea is much simpler. God's holiness dwells among his people. God's Spirit lives in those who worship him, not just in the Temple. His presence is real and tangible and transcends the wall of the Holy Place. That is what Yeshua promised to the Samaritan woman.
The wealthy Ananias and Sapphira wanted to contribute their property to the apostles and live communally, dependent on the community of disciples. They sold a field and delivered a portion of the price of the sale to the apostles, declaring that they were surrendering the whole amount. In reality, they had decided to retain a certain sum, perhaps as a fallback for the future.
They committed no sin by choosing to retain a portion of the sale. Simon Peter pointed out to Ananias they were free to keep their property and free to retain as much of the money as they wanted. They were under no compulsion to contribute all or any of the money.
The sin of Ananias and Sapphira was one of disingenuousness. By claiming to contribute the entire sum while actually retaining a portion, they defrauded the community. They hoped to become dependents of the community while still in possession of their own independent resources. They intended to receive community benefits (food distribution) on the basis that they were without means to purchase food themselves.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? (Acts 5:3, ESV Bible)
Lying to the Holy Spirit
In the days of the apostles, Jewish people often vowed property to the Temple, donating the proceeds of sale to the Temple treasury. Ananias seems to have undertaken a similar vow, swearing to surrender the full amount of the sale to the community. He may or may not have taken an actual vow in the name of the LORD, but he made his intention clear.
After the sale, he sought an audience with the apostles. At that early time, the Twelve still handled the finances and acted as a conduit between donors and recipients in the community. The apostles received Ananias somewhere in Jerusalem, perhaps in the upper room that they adopted as their place of assembly outside the Temple.
Ananias went before the court of apostles and made a legal declaration stating that he and his wife had sold their property and were donating the full proceeds to the community, perhaps in fulfillment of a vow. Then, he placed the sum at the apostle's feet, indicating that he thereby discharged it into their care.
He expected some word of gratitude or praise. Instead, Simon Peter charged him with deceit, saying, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?" By means of some spiritual insight through the Spirit of God, Simon Peter saw the deceit. Like his Master Yeshua (who "did not need anyone to testify concerning man, for He Himself knew what was in man" (John 2:25), Simon Peter saw past the false piety and pretense. He blamed the deceit on Satanic treachery. Satan had deceived Ananias into thinking that he could swindle God. You can lie to men, but you cannot deceive God. Simon Peter reminded him that he was not under any compulsion to contribute the proceeds of the sale. The money was his to keep or contribute as he saw fit. Simon Peter declared, "You have not lied to men but to God." The rebuke is reminiscent of Moses' warning against vows (Deuteronomy 23:21-23).
The LORD struck down Ananias, and he died on the spot. A stroke of death by the hand of heaven is called karat: "The person who does anything defiantly ... that one is blaspheming the LORD; and that person shall be cut off (karat) from among his people" (Numbers 15:30).
Ananias and his wife stood in the unfortunate position of being the first in the apostolic community to try using the system to their personal advantage. As far as we know, they were the first and last to receive instant retribution. Since their demise, untold numbers of believers and religious leaders have found even more lucrative and nefarious ways to abuse the system and defraud the believing community, and yet they have not died on the spot. Still-one should take caution. Nothing prevents God from repeating the lesson.
The story about Ananias and Sapphira circulated quickly among the believers. "Great fear came over the whole church, and over all who heard of these things." From a Jewish perspective, "great fear" is a positive virtue, so long as it is the fear of the LORD. In the Bible, to "fear the LORD" means to believe in Him and to believe that He punishes sin and rewards righteousness. The fear of the LORD is the beginning of wisdom because it enables a person to choose the right and reject the wrong. The story about Ananias and Sapphira inspired the disciples with a deep sense of the fear of God and respect for the apostles. The fear of the LORD even came upon those outside of the community who heard about the incident.
In verse 11, is the first time we encounter the word “church” within Acts.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
11 And great fear came upon the whole church and upon all who heard of these things. (Acts 5:11, ESV Bible)
The “Church”
In verse 11, is the first time we encounter the word “church” within Acts. The Greek word for "church" is ἐκκλησία (ekklesia). Thus, ἐκκλησία literally means "a called-out assembly" or "a gathering of people," originally used to describe a public assembly or gathering of citizens in ancient Greek contexts. In the New Testament, it is used to refer to the community of believers in Yeshua (Jesus).
Almost all English translations use the word "Church" to translate Greek word ¿kAnoia (ekklesia). But there is a problem with this translation..
The issue lies in the fact that the English word "church" is not a direct translation of the Greek word ekklesia (ἐκκλησία), which appears in the New Testament. Instead, "church" comes from a completely different term with a distinct meaning. According to most dictionaries, the English word "church" traces its roots to the Proto-Germanic kirika, Old Saxon cyrika, Old Norse kirkja, and Dutch kerk—all of which are loanwords derived from the Greek word κυριακόν(kuriakon), meaning "of the Lord" or "the Master's house."
This term kuriakon originates from the Greek word κύριος (kurios), meaning "Lord" or "Master." In early Christianity, kuriakon was used to refer to physical places of worship, emphasizing "the Lord's house." Christian worship spaces were commonly called by this term in antiquity. Meanwhile, kurios ("Lord") is frequently used in the New Testament to describe both Yeshua and God.
Understanding this distinction helps clarify that "church" as it is commonly used today—referring to buildings or institutions—is not the same as ekklesia, which originally referred to the assembly or community of believers.
Ekklesia: Refers to the assembly or congregation of believers. It is about people, not a place. Kuriakon: Refers to "the Lord's house" or a physical building used for worship. "Church": The modern English word evolved from kuriakon through various Germanic languages, ultimately coming to mean both a physical place of worship and the institutional organization.
The use of "church" to translate ekklesia can obscure the original intent of the New Testament authors. When the early believers spoke of the ekklesia, they referred to a living community of people united in faith, not a building or a formal institution. Recognizing the distinction helps us understand that the early focus was on the people and their relationship with God and each other, rather than on a physical structure or hierarchical system.
"Church" is a problematic translation... Look at the famous Matt 16:18 passage where Peter calls his teacher the Messiah and Jesus says he "will build his church upon that rock". The Greek text says:
ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω upon this rock I will build μου τὴν ἐκκλησίαν my church (assembly)
For fun, we can look at the Latin translation:
"Et ego dico tibi, quia tu es Petrus, et super hanc petram dificabo Ecclesiam meam, et porta inferi non prevalebunt adversus eam" (Matt 16:18, Jerome's Vulgate, Latin, 4th Century CE)
The Latin uses the word Ecclesiam, which is the same as the Greek ekklesia (ἐκκλησία), which means from assembly. Where did the English version of the word church come from? Scholar Pinchas Shir pulled some of the earliest versions of the Bible found in English. The earliest version of Matthew 16:18 he could find comes from Wessex Gospels, West Saxon dialect of Old English, 990 CE:
"ic getimbrige mine cyriceean"
The next version he found was Matt 16:18 in the Wycliff Bible, Middle English, 1380.
"And Y seie to thee, that thou art Petre, and on this stoon Y schal bilde my chirche, and the yatis of helle schulen not haue miyt ayens it."
Another version is the Tyndale Bible, Early Modern English, 1526:
"And I saye also vnto the yt thou arte Peter: and apon this rocke I wyll bylde my congregacion. And the gates of hell shall not prevayle ageynst it."
Then we see the Bishop's Bible, Church of England, Modern English, 1568:
"And I say also vnto thee, that thou art Peter, and vpon this rocke I wyll buylde my congregation: And the gates of hell shall not preuayle agaynst it"
Next, is the Douay-Rheims Bible, official Catholic translation of the Vulgate, Modern English, 1582:
"And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it."
The Douay-Rheims Bible is the first clear example of where the word ekklesia is translated as “church.” Another example is the King James Bible, Modern English, 1611:
"And I say also vnto thee, that thou art Peter, and vpon this rocke I will build my Church: and the gates of hell shall not preuaile against it."
European languages finally settled on the use and spelling of this loan word "church" in the Middle Ages. But here is the problem: the English word "church," if indeed derived from Greek κυριακόν (kuriakon)(we do not know for sure and this is a theory among scholars), has no linguistic link to the Greek word ἐκκλησία (ecclesia) in the NT, and their meanings are not the same. Greek ἐκκλησία (ecclesia) means an "assembly" or "gathering" (of people), but instead we see a new word "church" introduced to represent this biblical idea.
Why the Bible translators of late 1500's and 1600's picked an obscure English word "church" to translate a well-know and ordinary Greek word "assembly" is not clear.
As a result, we now have a unique understanding of "church" as a place of "Christian worship" or even "a body of Christian believers". But that is not what the Greek ἐκκλησία (ecclesia) meant in the days of Jesus and the apostles. When we use the word “church” we are superimposing a meaning onto a word that does not mean “church".”
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 5-9, as presented on the Israel Bible Center website.
The Jewish “Church”
Yeshua and his followers worshiped at the Temple and the High Priest was the appropriate official in charge of that sacred space. To him they were not members of some other new religion. They were Jews who needed to be corrected.
Such image of "Jewish Church" is a theological problem for many in interpreting Acts. For most modern Christians their church is not connected to Jews or Judaism in any way, but this Ékk\noia (ekklesia) in Acts was.
This "Jewish Church" did not see what occurred in those days as relating to the nations, but exclusively focused on Israel. And this is where our modern theological ideas and 1st century reality are at odds with each other.
Hopefully it becomes obvious why translating the term
ἐκκλησία (ekklesia) as "church" is problematic. This new word describes something the 1st century Jews (who a part of it) did not know existed. This word choice creates confusion and disconnect because "church" is "exclusively Christian" but during the 1st century ἐκκλησία (ekklesia) was not a uniquely "Christian" term.
If Greek term ἐκκλησία (ekklesia) should be understood as "church", i.e. a gathering Christ-followers who met for worship, then we should be consistent in translating this term in the same way everywhere we see it.
But being consistent we would run into a heap of problems. The term itself predates the New Testament and Christianity, and such translations simply would not work.
People are often shocked when they learn that here is nothing particularly Christian about the Greek term ἐκκλησία (ekklesia) in the 1st century. It was a generic word in Greek that was used to describe all sorts of public gatherings, usually, assemblies of those who could legally vote, such as a city council.
The Greek term ἐκκλησία (ekklesia) described political, social or cultic gatherings, both Jewish and non-Jewish. Here are a few examples from literature available:
"Of three things my heart is frightened, and of a fourth I am in great fear: Slander in the city, the gathering (ekklesia) of a mob, and false accusation - all these are worse than death". (Sirach 26:5 - 2nd century BCE)
The LXX (3rd century BCE) uses this very term to describe Israel at Mt. Sinai:
Καὶ ἐλάλησεν Μωυσῆς εἰς τὰ ὦτα πάσης ἐκκλησίας Ἰσραὴλ τὰ ῥήματα τῆς ᾠδῆς ταύτης ἕως εἰς τέλος.
וַיְדַבֵּ֥ר מֹשֶׁ֛ה בְּאָזְנֵ֥י כׇּל־קְהַל־יִשְׂרָאֵ֖ל אֶת־דִּבְרֵ֣י הַשִּׁירָ֑ה הַזֹּ֔את עַד־תֻּמָּֽם׃
"And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended” (Deut. 31:30 KJV).
Here we see that the Septuagint uses ἐκκλησία (ekklesia) to translate the Hebrew word (קָהָל ; qahal) for assembly as congregation.
Some non-Jewish texts that illustrate the use of ἐκκλησία (ekklesia):
"...in ancient times kings on their military expeditions could kill an offender out of hand, as Homer proves, for Agamemnon endured being reviled in the assemblies (ἐκκλησία, ekklesia)but when they were on an expedition had authority to put a man to death..." (Aristotle, Politics 1285a. 11 – 4th century BCE)
This excerpt from Aristotle's Politics (1285a.11) highlights the concept of assemblies (ekklesia, ἐκκλησία) in ancient times and their role in governance and military contexts. The substitution of the word “church” here would not work if we are going to be consistent with the proper understanding of ekklesia.
The connotations and the impressions that people have when they hear the English word "Church" is that this relates to a Christian institution. And they are completely out of sync with how the word ekklesia, ἐκκλησία is used in the New Testament era and throughout the Greek-speaking world prior to those days.
All this confusion can be avoided by using "assembly" or "gathering" or "congregation" all words without implicit Christian subtext.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 5-9, as presented on the Israel Bible Center website.
12 Now many signs and wonders were regularly done among the people by the hands of the apostles. And they were all together in Solomon’s Portico. 13 None of the rest dared join them, but the people held them in high esteem. 14 And more than ever believers were added to the Lord, multitudes of both men and women, (Acts 5:12-14, ESV Bible)
Signs and Wonders
The age of the apostles is sometimes referred to as the age of miracles. Through the power of the Holy Spirit, the Master's sent ones performed signs and wonders in keeping with the type of miracles performed by Yeshua. Believers today should not feel frustrated by the relative scarcity of miracles. The signs and wonders in the days of the apostles were not performed by every believer all the time. God did miracles primarily through the apostles.
The age of the miracles did not cease with the generation of the apostles. God can perform miracles through disciples of Yeshua even today. All the Master's disciples have the same potential as the sent ones. Nevertheless, the apostles stood apart as a separate breed. The Master invested both the Twelve and the seventy with special authority in His name. They enjoyed His personal presence and saw His miracles firsthand. He promised His apostles an immersion in His Spirit and specially commissioned them as His witnesses. He equipped them for that unique task with signs and wonders.
Paul referred to "the signs of a true apostle" as "signs and wonders and miracles" (2 Corinthians 12:12). The passage indicates that signs, wonders, and miracles were marks of distinction by which one could recognize a genuine apostle who had personally seen the risen Messiah. This implies that disciples who were not commissioned as apostles could not anticipate working miracles with the frequency and intensity of the original apostles.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
In the Ulam Shel Shlomo
The believers continued to gather regularly in Solomon's Colonnade. The colonnaded courtyard ran along the eastern wall of the Temple Mount, opposite the Mount of Olives. The disciples remembered how Yeshua used to walk "in the temple in the portico (or colonnade) of Solomon" (John 10:23), and they eagerly awaited His entrance into the Temple from the Mount of Olives east of the Temple Mount. They became a regular fixture in the Temple. Luke says that the other people of Jerusalem and Judea who frequented the Temple did not mingle with them. Perhaps they regarded the disciples of Yeshua as a sect set apart, and they feared the supernatural quality of their community. Nevertheless, all the people held them in high esteem on account of the piety and devotion of the disciples.
The disciples gathered in the Temple at the times of prayer for the purpose of joining with the rest of the Jewish people in the daily prayers. With each passing day, the number of disciples continued to grow. "Multitudes of men and women, were constantly added to their number."
How much is a multitude? Simply put, it means "many." It's important to remember that when ancient people used numbers, they were often not intended to be precise but rather to convey a sense of abundance or significance.
The fame of Yeshua's apostles spread throughout the region. The people from the surrounding towns brought their sick, disabled, and demon-possessed to Jerusalem in the hope of receiving a miracle from one of the apostles. They knew the route that Simon Peter and the other apostles walked on their way to the Temple for the daily times of prayer. They carried the sick out into the streets and laid them on cots and pallets so that when Simon Peter passed by, he might stop and offer a healing in the name of Yeshua of Nazareth. Similarly, in the days of the Master, people used to lay the sick out in the marketplaces so that they might take hold of His tzitzit as He passed by:
They were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured. (Mark 6:56)
Now, the sick in the streets of Jerusalem hoped to find healing in the tzitzit of Yeshua's chief disciple. If they could not take hold of his tzitzit, they hoped that "at least his shadow might fall on any one of them" (Acts 5:I5).
What we see here is that Yeshua is gone, but his work continues. The disciples of the rabbi are doing the same exact things that Yeshua did. They do miracles in his name (on his behalf). Only now they are not leaving Jerusalem, and this is a problem for the Temple authorities because the movement is attracting crowds and they are growing right in front of them.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
19 But during the night an angel of the Lord opened the prison doors and brought them out, and said, 20 “Go and stand in the temple and speak to the people all the words of this Life.” 21 And when they heard this, they entered the temple at daybreak and began to teach. Now when the high priest came, and those who were with him, they called together the council, all the senate of the people of Israel, and sent to the prison to have them brought. (Acts 5:19-21, ESV Bible)
Angelic Rescue
The Sadducees and chief priests watched in dismay as the Yeshua sect-assembled in Solomon's Colonnade-continued to swell. As the apostles proclaimed the risen Messiah, the chief priest Annas and his associates, "that is the sect of the Sadducees," were filled with jealousy.
Why were they jealous? They were jealous because the disciples of Yeshua represented Pharisaic doctrine. The disciples' belief in the risen Messiah endorsed several points of Pharisaic eschatology: the coming of a Messiah, the end of the age, belief in the resurrection of the dead, and the existence of an undying spirit within man. As the believers grew more influential, so did their Pharisaic beliefs. The believers contradicted the particulars of Sadducean doctrine.
The Sadducees and chief priests felt especially threatened by the Yeshua sect because of their involvement in executing the Nazarene. Increasing numbers of people heralded the Nazarene, but the Sadducees had condemned Him to death as a blasphemer and deceiver.
Frustrated and exasperated, they decided to try to stop the spread of the new teaching by arresting the movement's leadership. They targeted the Nazarene's twelve disciples. In a single day, they made a series of arrests, presumably in Solomon's Colonnade. The Twelve found themselves escorted to the city prison.
The arrest should not have come as a surprise. The Twelve knew that, by teaching in the name of Yeshua, they defied the direct orders of the Sadducean Sanhedrin, who had "commanded them not to speak or teach at all in the name of Yeshua" (Acts 4:18). Several months had passed since the edict. In that period of time, the apostles had continued boldly and publicly to speak, teach, and heal in Yeshua's name.
Sometime during the night, perhaps in the hour just before dawn, a supernatural being appeared in the prison. He opened the gates of the prison house and led the Twelve out. The guards at the door stood in place as if frozen in time. They took no notice of the departure of the Twelve. The angel closed the prison gate behind them. The door locked as if it had never been opened.
The Angel of the LORD instructed the apostles to return to the Temple courts and boldly proclaim "the whole message of this life." The apostles understood that the angel was instructing them to return to the place where they had been arrested and to continue perpetrating the same offense for which they had been arrested in defiance of the Sanhedrin's orders.
The angel vanished, leaving the surprised apostles standing in the predawn darkness of Jerusalem's streets. Praising God for the miracle, they made their way to the Temple Mount. As the Temple gates swung open to begin the morning service, the Twelve marched in to join the prayers. After the morning sacrifice, they began proclaiming the message of repentance, the coming kingdom, the resurrection of the Messiah, and forgiveness for sins in His name.
Some people think that the "Angel of the Lord" is Jesus, often referred to as a Christophany, is a theological concept that some Christians hold. A Christophany is understood as a pre-incarnate appearance of Christ in the Old Testament, where Jesus is believed to have revealed Himself before taking on human form in the New Testament. It could be argued that if it really is Jesus, would the apostles not recognize him? The "Angel of the Lord" appears numerous times in the Old Testament and is often described in ways that blur the line between a divine being and God Himself.
The apostles are let out of jail and they obey the angel. Note that the angel commands them to teach specifically in the Temple. The message of life they carry is directed to the insiders, to Israelites. They teach in the morning hour, just as people gather for prayer which coincides with the time of the morning sacrifice.
A perpetual offering - תָּמִיד (tamid) was brought in the morning and in the afternoon, and this is when many came to pray in the Temple.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
The Sanhedrin Assembles
That morning, Annas, Caiaphas, and their Sadducean colleagues called an assembly of the whole Sanhedrin, including the Pharisees. Ordinarily, the chief priests and the Sadducees convened their councils and made their decisions without the Pharisees present. They had excluded the Pharisees from the trial of Yeshua and from the trial of Simon Peter and John. Luke makes note of the difference between this assembly of the Sanhedrin and the previous assembly by saying, "They called the Sanhedrin together, even all the senate of the sons of Israel" (Acts 5:21).
What motivated the Sadducees to include the Pharisees in the proceedings? Several possibilities should be considered. A political shift might have occurred. Perhaps the Pharisees had muscled their way back onto the court. Perhaps the Sadducees needed the cooperation of the Pharisees in order to issue a death sentence. The Sadducees may have also needed the Pharisees to help defer popular criticism for any action they chose to take against the apostles. The general population already blamed Caiaphas and the Sadducees for the crucifixion of the Nazarene. If they were to take any further action against the Nazarene's disciples, they wanted the Pharisees to share the blame. By midmorning, the full Sanhedrin had convened and summoned the prisoners to stand trial.
The Israel Bible Center suggests that the gathering in question was not necessarily the formal Sanhedrin but rather a group of elders associated with the Temple. Rabbinic literature extensively discusses the Sanhedrin, portraying it as a governing body with significant authority. The Greek word often translated as "Sanhedrin" is συνέδριον (synedrion), which literally means "sitting together" or "assembly." It was used to describe a council or assembly convened for deliberation or judgment. Perhaps our modern understanding of the Sanhedrin is too rigid, and it may be more appropriate to view these gatherings as councils rather than strictly as the official Sanhedrin.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
25 And someone came and told them, “Look! The men whom you put in prison are standing in the temple and teaching the people.” 26 Then the captain with the officers went and brought them, but not by force, for they were afraid of being stoned by the people. (Acts 5:25-26, ESV Bible)
Re-Arrested
The officers of the court went to the prison house to escort the prisoners to trial. They returned with a puzzling story. They explained that they had found an empty jail locked up tight and the guards still stationed outside the doors. Annas and Caiaphas recalled how, not more than a year earlier, the guards stationed outside the tomb of the Nazarene had similarly failed. The chief priests turned to the captain of the guard for an explanation, but the man was at a loss. Had the guards been bribed? Men do not simply pass through walls or locked gates.
As they argued over the matter, a messenger came from the Temple guard. The fugitives had been spotted. The messenger said, "The men whom you put in prison are standing in the temple and teaching the people!" (Acts 5:25). The captain of the guard took several officers with him and hurried off to the Temple courts. They found the apostles teaching in Solomon's Colonnade, surrounded by a large crowd of eager listeners. The guards made their way through the midst of the crowd and gently requested the apostles to accompany them to the Sanhedrin's chambers. They feared using force to apprehend the popular holy men lest the arrest incite a riot. "They were afraid of the people, that they might be stoned." The Twelve consented to appear before the Sanhedrin, and they let the captain of the guard lead them away.
Many people associate stoning with capital punishment, which is accurate—stoning was indeed a form of execution, and many were sentenced to death this way. However, in this context, why were the guards afraid of being stoned? Wouldn’t they have to be charged with a capital crime first? It’s more likely that their fear stemmed from the threat of mob violence, where an angry crowd might pelt them with stones in a chaotic outburst, rather than through an official legal process.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
Where are All the Miracles Today?
The Book of Acts tells us that many signs and wonders were performed among the people through the Shlichim, or "sent ones." As we journey through the Book of Acts, we quickly observe that miracles of all kinds were commonplace among the early disciples of Yeshua, also known as the apostles. They healed the sick, raised the dead, and cast out demons—all through the power of the same Holy Spirit that rested upon Yeshua during His earthly ministry. As disciples of Yeshua today, we too have access to that same Holy Spirit. This means that, like the Shlichim, all disciples theoretically have the capacity to perform miracles.
So, if that is true, why do we not see the same frequency of open miracles as reported in the Book of Acts? Why aren't disciples of Yeshua routinely raising the dead or performing miraculous healings? What has changed? Some might suggest that we no longer have access to the same Spirit as the apostles did, which would explain the diminished occurrence of such extraordinary signs. This perspective is often referred to as the cessationist view. Essentially, it posits that miracles were primarily needed to establish the early Church, and now that the Church is established, God no longer uses signs and wonders to spread the good news of the kingdom.
Is this explanation convincing? Some believe it falls short of accounting for the evidence available to us. If we argue that the age of miracles ended with the apostles—specifically with John, the last of the apostles—this contradicts a substantial amount of historical evidence. Both Jewish and pagan sources report that Yeshua's disciples continued to perform miraculous healings and wonders. There are even traditions preserved in polemical literature that claim Yeshua’s disciples had the power to heal snake bites, help barren women conceive, and even resurrect the dead. Furthermore, contemporary reports from missionaries in distant lands, such as Africa or the Far East, describe remarkable open miracles that demonstrate God’s power and kingdom in opposition to the demonic forces gripping those regions.
Yet, despite these stories and the historical evidence, there still seems to be a noticeable difference in the frequency of miracles experienced among disciples today. This raises important questions about why this discrepancy exists and what it means for us as followers of Yeshua.
In contrast to the miracle-filled experiences of the apostles, the Shlichim—or "sent ones"—seemed to possess the remarkable ability to command demonic spirits, heal the sick, and even make the paralyzed walk with a simple invocation of Yeshua's name. This level of miraculous power is unsurprising given their unique commission from Yeshua. It’s important to recognize that such abilities were specific to their role as apostles, or shlichim. Therefore, it would be unrealistic to expect every disciple of Yeshua to demonstrate the same miraculous gifts. The key to understanding the difference in how miracles were experienced by the apostles compared to disciples lies in the distinct roles and callings of an apostle, a shaliach, versus a disciple.
To clarify, let’s explore what it means to be an apostle or a shaliach. Based on a careful reading of the New Testament, the early church fathers outlined five criteria for apostleship. First, an apostle must have been directly commissioned by Yeshua Himself. Paul is a unique example as he was the only person to receive a post-resurrection commission from Yeshua. Second, an apostle must be an eyewitness to the resurrection; they must have seen the risen Yeshua with their own eyes. This is why Matthias was able to replace Judas, as he had witnessed the resurrected Lord, according to Acts. Third, apostles were given direct authority by Yeshua to transmit His teachings, which goes beyond simply proclaiming the message. Transmission involved deciding which teachings would be recorded and in what order, as seen in the compilation of the four Gospels. Fourth, apostles were explicitly granted the power to perform signs and wonders in Yeshua's name. Lastly, suffering for the faith was seen by the early church fathers as a true mark of apostleship.
A common thread among these criteria is the requirement to have witnessed the risen Yeshua. In his first epistle, John emphasizes his apostolic authority by declaring that he had seen, heard, and touched the Word of Life—Yeshua Himself. By contrast, disciples are any who believe in Yeshua, have been immersed in His name for the forgiveness of sins, and dedicate themselves to His teachings. Disciples are called to obey Yeshua's teachings, believe in Him as the One sent by God to bring redemption, make disciples of all nations, and immerse them in Yeshua's name.
While the apostles shared these responsibilities, they were uniquely commissioned to launch the movement and bring the message to the world. To accomplish this monumental task, they were given an extraordinary measure of Yeshua’s Spirit to perform signs and wonders. It is unfair to compare ourselves to the original twelve apostles and expect to wield the same level of authority and power. This does not mean we cannot perform miracles or ask God to heal and restore. It simply means that our inability to perform miracles in the same manner as the apostles does not make us lesser disciples. Our merit as disciples is not measured by our miraculous deeds but by our obedience to Yeshua’s teachings and our sensitivity to His Spirit. Our faith is about devotion to God, not putting on a spectacle. Miracles occur by God’s will alone, for His glory. Any attempt to perform signs outside of His will risks being associated with demonic acts or manipulative practices seen in false religions.
There are many stories of spiritual manipulation, such as African witch doctors performing demonic rituals to control spiritual forces. Such acts do not affirm their practices but rather illustrate the misuse of spiritual power. In contrast, our faith assumes a humble posture toward the spiritual realm. Miracles, when they occur, are done by God’s will and for His glory alone.
Though we may not see miracles with the same frequency as the apostles, they do still happen today. If we reflect on our lives, we might recognize countless miracles—unexplainable healings, financial breakthroughs, and more. If we were to document these events in a journal, it might read much like the Book of Acts. Ultimately, as disciples, our call is to fear the Lord, obey His teachings, and proclaim His kingdom, knowing that miracles may happen along the way.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
27 And when they had brought them, they set them before the council. And the high priest questioned them, 28 saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man’s blood upon us.” (Acts 5:27-28, ESV Bible)
Teaching in Yeshua’s Name
The Sanhedrin sat arranged "in the shape of half a round threshing floor" as if seated in an amphitheater. The seventy judges could see one another's faces throughout the trial. Two clerks stood at the ready to record the proceedings and tally any votes. Three rows of the sages' disciples sat before their teachers as alternate judges, ready to step in if any of the judges needed to be dismissed from a trial.
The captain of the guard led the Twelve into the midst of the legislators. The high priest, Joseph Caiaphas, stood up and charged them, "We gave you strict orders not to continue teaching in this name, and yet, you have filled Jerusalem with your teaching." He charged them with contempt of court. According to the Torah, defiance of the Sanhedrin could merit the death penalty:
The man who acts presumptuously by not listening to the priest who stands there to serve the LORD your God, nor to the judge, that man shall die; thus you shall purge the evil from Israel. (Deuteronomy 17:12)
Caiaphas also charged the apostles with attempting to stir up a popular revolt to unseat and kill him and his associates. He said, "You intend to bring this man's blood upon us," a Semitic expression meaning, "You intend to see us punished for this man's death." Ironically, at the time of Yeshua's trial before Pilate, the representatives of Caiaphas and Annas had declared, "His blood shall be on us and on our children" (Matthew 27:25).
"Bring blood upon us" is an idiom. It implies guilt for someone's death, a life unnecessarily taken, a death which could have been prevented or avoided. Where does this come from? It comes straight from Torah:
33 So you shall not pollute the land in which you are; for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it. 34 You shall not defile the land in which you live, in the midst of which I dwell; for I the Lord am dwelling in the midst of the sons of Israel.' (Num 35:33-34 NASB)
The Israelites were given numerous laws concerning purity, and while blood was frequently shed at the Temple, it was always the blood of animals, not people. The shedding of human blood, which pollutes the land, was strictly forbidden, reflecting a strong ethical stance against taking human life within Israel. Even the capital punishments prescribed in the Torah were rarely carried out. God called Israel to act differently from the nations around them, setting a higher standard for justice and sanctity of life. This understanding forms the backdrop when the priests declare, “Bring his blood upon us.” They fully understood God’s requirements and the consequences outlined in the Torah for shedding innocent blood. Their words carry weight, acknowledging the gravity of what they were doing and the judgment they risked invoking.
Caiaphas knew he would have a hard time making his case against the apostles with the Pharisees present. The Pharisaic side of the Sanhedrin applauded the believers' support of Pharisaic theology, and they were scarcely involved in the conspiracy against Yeshua.
The apostles objected that their obligation to testify for Yeshua outweighed their obligation to heed the orders of the Sanhedrin. They said, "We must obey God rather than men" (Acts 5:29). They understood the consequences of defying the Sanhedrin's authority, and they were prepared to accept those consequences.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
29 But Peter and the apostles answered, “We must obey God rather than men. 30 The God of our fathers raised Jesus, whom you killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. 32 And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.” 33 When they heard this, they were enraged and wanted to kill them. (Acts 5:31-33, ESV Bible)
Testimony of Petros
Simon Peter did not hesitate to confirm the high priest's charges. He admitted that they blamed the chief priests for the crucifixion of the Master. Testifying to the resurrection, he said, "The God of our fathers raised up Yeshua, whom you had put to death by hanging Him on a tree."
The word used here in Acts is not the word "cross." In fact, at the time, the word "cross" did not exist in this context. It originates from a Latin term that later made its way into English and became the basis for translating the Greek word ξύλον (xylon). This Greek word literally means "wood," "timber," or "tree" and is used in various contexts throughout the New Testament. Interestingly, the same word, ξύλον (xylon), is also used to describe the "tree of life" mentioned in Revelation, highlighting its broader and symbolic use in scripture.
Peter declared that God who raised Yeshua from the dead had also exalted Him, as it is written in Isaiah 52:13, "Behold, My servant will prosper, He will be high and lifted up and greatly exalted." God exalted Him to His right hand, as it is written in Psalm 110:I, "Sit at My right hand until I make Your enemies a footstool for Your feet." He made Him Prince, as it is written in Isaiah 9:6, "His name will be called ... Prince of Peace." He made Him Savior, as it says in Isaiah 19:20, "He will send them a Savior and a Champion, and He will deliver them." God raised and exalted Yeshua to grant Israel the opportunity to repent and receive forgiveness for sins; both concepts are closely tied to prophecies about the Messianic Era.
1 "The Lord (יהוה, YHWH, Adonai) says to my Lord (אדני, Adoni): 'Sit at My right hand until I make your enemies a footstool for your feet.' 2 The Lord will stretch forth Your strong scepter from Zion, saying, 'Rule in the midst of Your enemies.' (Psalm 110:1-2)
4 The Lord has sworn and will not change His mind, 'You are a priest forever according to the order of Melchizedek.' 5 The Lord is at Your right hand; He will shatter kings in the day of His wrath. 6 He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country... (Psalm 110:4-6)"
In the ancient world, many leaders were referred to as "Savior" (σωτήρ), including Caesar. This title was given because they were seen as providers and benefactors, offering protection and advantages to their people.
Peter's message about Jesus' exaltation emphasizes a different kind of savior. According to Peter, the purpose of Jesus being exalted is “to grant repentance to Israel, and forgiveness of sins.” This is a profoundly priestly function—bringing reconciliation between God and His people. By stating this, Peter is implying that Jesus is fulfilling the role of a priest, carrying out this sacred duty at the right hand of God. This underscores Jesus' unique position as both Savior and High Priest in the heavenly realm. Ironically, Peter is speaking this to the High Priest of Israel, who clearly has this duty officially.
Simon Peter explained that the apostles could not obey the prohibition on testifying in Yeshua's name because He had designated them as His witnesses. The Torah requires witnesses charged to testify to do so (Leviticus 5:1, m.Sanhedrin 4:3). They cannot withhold the truth they know. If a crime is committed, the witness must testify.
Simon Peter accused Annas, Caiaphas, and their colleagues of murdering the Messiah. The Sadducean legislators began to discuss possible legal solutions by which they might deliver death sentences to the apostles.
The doctrine of Yeshua's exaltation to the right hand of God was particularly inflammatory. Caiaphas called for Yeshua's condemnation as a blasphemer when he heard Him say, "Hereafter you will see the Son of Man sitting at the right hand of Power" (Matthew 26:64). Likewise, during the trial of Stephen, the Sanhedrin did not condemn him until he claimed to see "the Son of Man standing at the right hand of God" (Acts 7:56). When the court heard Simon Peter claim, "He is the one whom God exalted to His right hand," they reacted with the same impulse. The Sadducees wanted Peter and the rest of the apostles put to death for blasphemy. Josephus reports, "The Sadducees are extremely severe in judging offenders" (Josephus, Antiquities 20:199).
The Pharisees did not care for the idea of the Nazarene seated at God's right hand, and they objected to the idea of a crucified Messiah, but their party was always reluctant to impose a death sentence. They considered a Sanhedrin that issued a death penalty once in seven years as bloodthirsty.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
34 But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while. (Acts 5:34, ESV Bible)
Gamli’el
In those days, a sage by the name of Gamliel led the Pharisaic party. He was the grandson of the famous Rabbi Hillel and a descendant of the house of David. Josephus describes the house of Gamliel as "a very noble family, of the sect of the Pharisees, which are supposed to excel others in the accurate knowledge of the laws of their country." Gamliel inherited his rank and prestige as the head of the Hillelite Pharisees. Upon the words of Hillel and Shammai, the entire judicial system of Israel was built. They were highly respected within the Jewish society.
He served the court as the president (nasi) over the Sanhedrin for twenty years (20-40 CE). In actual practice, however, he seems to have been subordinate to the high priest. Gamliel presided only over the Pharisaic beit din (court) of the Sanhedrin. So long as the priestly Sadducean party held the upper hand, the Pharisaic nasi was the head only of the opposition party. The sages, however, regarded him as the legitimate head of the Sanhedrin and gave him the honorific title Rabban, which means "Our Master." Subsequent heads of the Sanhedrin bore the same title.
Gamliel lived up to his grandfather's reputation. Rabbinic literature remembers him as a gentle sage who relaxed legal stringencies wherever he could for the sake of ordinary people. His name enters the Mishnah and Talmud regularly, and other sources preserve anecdotes about him and his teachings. Among the believers, he was famous as the teacher of Saul of Tarsus, but Saul was only one of hundreds of disciples who learned under Gamliel. In rabbinic literature, Gamliel's most famous disciple was his own son Shimon, who occupied the post of president over the Sanhedrin after Gamliel's death. The Mishnah states, "When Rabban Gamliel the elder died, the glory of Torah came to an end."
Gamliel knew the game of politics and how to work with the Roman administration. According to the Talmud, he trained five hundred of his disciples in Greek language, wisdom, and culture in order to better deal with the Roman government. Saul of Tarsus may have been one of those five hundred. Gamliel's even-handed treatment of the believers was in keeping with the general Pharisaic approach to jurisprudence.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
38 So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; 39 but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice, (Acts 5:38-39, ESV Bible)
Gamliel’s Advice
If the Sadducean side of the Sanhedrin could have determined the verdict alone, the Twelve would have met their immediate demise. The Sadducees called for a death sentence.
The Pharisees rose to defend the apostles. The Pharisees were concerned for fair trials, and they attempted to weight the proceedings to the advantage of the defendant. In the case of defending the apostles, they also had an ulterior motive of political advantage. Ever since the "alleged" resurrection of Yeshua, the general Pharisaic attitude toward the Yeshua movement had completely reversed itself. The believers' proclamation of the resurrection of the dead served to advance Pharisaic theology. In most respects, the Yeshua movement was a branch of Pharisaism.
Rabban Gamliel requested that the defendants be sent from the chamber while he addressed the council. When the apostles had left the room, he turned to the Sanhedrin and warned them, "Men of Israel, take care what you propose to do with these men." He went on to remind them that other messianic pretenders had come and gone in the past. He cited two messianic movements that had failed.
He reminded them of a revolutionary named Theudas, who had led four hundred men against Rome, and the Gamla revolt led by Judas the Galilean and Rabbi Tzadok in 6 CE. Both revolutionaries appear in the writings of Josephus.
Gamliel assured the Sanhedrin that they need not act against the disciples of Yeshua. If their claims were false, they would fade away or be scattered and killed like the followers of Judas the Galilean or the followers of Theudas the false prophet. On the other hand, if their claims were true, they could not be stopped.
Gamliel had probably seen and heard Yeshua of Nazareth. He knew that the Nazarene was no wild revolutionary. He had also heard numerous stories of miracles, signs, and wonders that surrounded the holy man and His followers. Finally, he had seen the drama in the courtroom that morning around the apostles' mysterious escape from prison. It seemed completely reasonable to Gamliel that getting on the wrong side of the Yeshua movement might mean getting on the wrong side of the Almighty.
Another sage made an almost identical statement two generations later:
Rabbi Yochanon the Sandal-Maker said, "Every assembly which is for the name of heaven will, ultimately, endure, and every assembly which is not for the name of heaven will, ultimately, not endure." (m.Avot 4:Il)
Gamaliel's words reflect great wisdom, reminding us of the danger of unintentionally opposing God's work out of ignorance. History has ultimately proven the truth of his insight, as the followers of Christ now number in the hundreds of millions worldwide.
Gamliel's calm and reasoned response won over enough of the Sanhedrin to sway the vote. The Sanhedrin agreed to release the apostles. They only imposed a flogging for their defiance of the Sanhedrin's order not to speak in Yeshua's name.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
40 and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. (Acts 5:40, ESV Bible)
Forty Lashes Minus One
The apostles received a flogging for their contempt of court. The Master had forewarned them, They will deliver you to the courts, and you will be flogged" (Mark 13:9).
A flogging under a Jewish court was not like the wicked Roman flogging that the Master received. The Torah's laws mitigated the extent of punishment a Jewish court could administer. The Torah forbade more than forty strokes, and it forbade flogging a man so severely he might be degraded (Deuteronomy 25:2-3).
The sages reduced the number of blows by one to ensure the prohibition against administering more than forty lashes: "How many times do they flog him? Forty stripes less one, as it is said [in Deuteronomy 25:31, forty times but no more" (m. Makkot 3:10). Hence the "forty minus one" of which Paul speaks (2 Corinthians II:24).
Before administering the forty lashes, the officer of the court estimated the strength of the man. If he deemed him to be of frailer constitution, they reduced the number of strokes accordingly. The following passage describes the flogging:
How do they flog him? One ties his two hands on either side of a pillar, and the minister of the community grabs his clothing -if it is torn, it is torn, and if it is ripped, it is ripped-until he bares his chest. A stone is set down behind him on which the minister of the community stands. A strap of cowhide is in his hand, doubled and redoubled, with two straps that rise and fall fastened to it... and he hits him with a third of the stripes in front and two-thirds behind, and he does not hit him while he is either standing or sitting, but bending low, as it is said [in Deuteronomy 25:2], "The judge shall then make him lie down." And he hits him with one hand with all his might. (m.Makkot 3:10-12)
Though the flogging inflicted far less severe trauma than the scourging delivered by Roman soldiers, it was nonetheless an excruciatingly painful experience. The Mishnah warns of men becoming incontinent or even dying while undergoing the flogging.
The brutal flogging did not deter the disciples. The Master taught them that those who suffered persecution for His sake would be blessed. He told them, "Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you" (Matthew 5:12). They left the Sanhedrin rejoicing that they had been counted worthy of sharing in a portion of His sufferings. They continued to teach in His name daily in the Temple, and they continued to proclaim the good news. The chief priests and Sadducees of the Sanhedrin chose to ignore their defiance. The disciples enjoyed a season of peace as they fearlessly preached the kingdom.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
42 And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus. (Acts 5:42, ESV Bible)
The Importance of the Temple
As we read through the book of Acts, it becomes clear that the Temple held great significance for the early followers of Jesus. Regardless of modern perspectives on the Temple or what Christian theology may teach about it today, its importance to the early believers is undeniable. There is no indication in the text that they preached against the Temple; rather, they proclaimed that Jesus is the Messiah while actively participating in the Temple services.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 5-9, as presented on the Israel Bible Center website.