Atos 5
Ray Stedman · Citado em PreceptAustin
Atos 5
Stedman applies this section to real life in the church -That is what this story of Ananias and Sapphira underscores for us. The minute they pretended to be something they were not -- death! When we come to church we put on a mask of adequacy, but inside we are inadequate, and we know it. We are struggling with problems in our homes, but we don't want to tell anyone about them. We can't get along with our children, but we'll never admit it to anyone. The pride that doesn't want anyone else to know what is going on between husbands and wives, and between parents and children, keeps us from sharing. We come to service, and put on a mask that says everything's fine! Everything's wonderful! Somebody asks us how are things going. "Great, great! Fine!" "How's everything at home?" "Oh, wonderful! We're having a wonderful time!" The minute we say that and its not true, we die. Death sets in. Soon that death pervades the whole church. That is why dishonesty is the primary characteristic of the church today. (Body Life) Bob Utley on breathed his last (gave up the ghost - KJV) - In the ancient world one’s last breath was evidence that the spirit of the person had left (cf. Jgds. 4:2; Ezek. 21:7 in the LXX). This rare term is found in the NT only in Acts (cf. 5:4, 10; 12:23). This is an example of temporal judgment. This is similar to God’s judgment on Aaron’s sons in Lev. 10. Sin is serious to God. It cost a life (cf. 2 Kgs. 14:6; Ezek. 18:4, 20). Breathed his last (1634)(ekpsucho from ek = out + psuche = the soul or psucho = to breathe) means to expire, to breathe out and so to die. Vine says "to breathe out the soul (or life), to give up the ghost." This verb is used three times to describe three deaths each one because of their sin against God! -- Anania (Acts 5:5), Sapphira (Acts 5:10) and Herod who was struck by an angel of the Lord after receiving plaudits from the people that he was a god (Acts 12:23). Ekpsucho is used in the Septuagint to describe Sisera's death when Jael drove a tent peg through his head (Judges 4:21+) Hippocrates used ekpsucho as a medical term. Given the notoriety associated with ekpsucho, it is not surprising that Luke used a different verb (expneo) in Luke 23+ to describe Jesus breathing His last. There is a message here for all of us and that is we had better be careful not to presume upon the lovingkindness or longsuffering of God when we wantonly sin against Him. Paul describes the results of some in Corinth who had taken Communion without confessing and repenting of their sins... For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number sleep. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world. (1 Cor 11:29-32) Comment - Have you ever heard the pastor warn you not to take communion by explaining you might become sick or die if you eat or drink in an unworthy manner? In all my years (34 years as a believer) I have never heard a pastor emphasize this warning prior to serving the Lord's Supper! Could it be that some of the sheep in the flock are sick because of failure to heed this warning? Just a thought to ponder! The apostle John also gives a warning regarding sin in believers... If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. (1 Jn 5:16+) Comment - I have personally known of at least two situations where believers (both pastors) were taken home because of persistent unconfessed, unrepentant sin. Gotquestions comments - Of all the interpretations out there, none seem to answer all the questions concerning this verse. The best interpretation may be found by comparing this verse to what happened to Ananias and Sapphira in Acts 5:1–10 (see also 1 Corinthians 11:30). The “sin unto death” is willful, continuous, unrepentant sin. God has called His children to holiness (1 Peter 1:16), and God corrects them when they sin. We are not “punished” for our sin in the sense of losing salvation or being eternally separated from God, yet we are disciplined. “The Lord disciplines the one he loves, and he chastens everyone he accepts as his son” (Hebrews 12:6). First John 5:16 says there comes a point when God can no longer allow a believer to continue in unrepentant sin. When that point is reached, God may decide to take the life of the stubbornly sinful believer. The “death” is physical death. God at times purifies His church by removing those who deliberately disobey Him. The apostle John makes a distinction between the “sin that leads to death” and the “sin that does not lead to death.” Not all sin in the church is dealt with the same way because not all sin rises to the level of the “sin that leads to death.” (What is the sin unto death?) John
Atos 5
Stedman adds that the signs Jesus promised to His apostles "were never intended for the church at large. They were intended to confirm the ministry of these mighty apostles who laid the foundations of the church in the giving of the Scriptures. Not only were they to manifest the power of God in physical ways, but this physical manifestation was to be a symbol, a sign, of the spiritual power that God would release among the people. It is always a mistake to put emphasis upon a physical miracle. Physical miracles, although they attract attention, also confuse people so that ultimately they miss the point of what God is saying. That is why the Lord Jesus consistently said to the men and women that he healed in the days of his flesh, "Now don't tell anybody about it." He did not send them out to broadcast the story; he said, "Go home and say nothing to anyone." He did not want the confusing effect of physical miracles to thwart his spiritual ministry." Signs (4592)(semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a sign speaks of a token which has behind it a particular message. For example, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder they produced, but because of the message they taught ultimately "so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." (Jn 20:31). All of Luke's uses of semeion in the book of Acts - Acts 2:19; Acts 2:22; Acts 2:43; Acts 4:16; Acts 4:22; Acts 4:30; Acts 5:12; Acts 6:8; Acts 7:36; Acts 8:6; Acts 8:13; Acts 14:3; Acts 15:12 Wonders (5059) (teras) are similar to signs but appeal to the senses, being recognized as a phenomenon that needs to be explained. Something strange, exceptional, causing the beholder to marvel. All of Luke's uses of teras in Acts - Acts 2:19; Acts 2:22; Acts 2:43; Acts 4:30; Acts 5:12; Acts 6:8; Acts 7:36; Acts 14:3; Acts 15:12 Vance Havner on "signs and wonders" - There were miracles in the Bible and God still performs miracles today but they are not the basis for Christian life and experience. Salvation does not come by the assent of the head but by the consent of the heart. One is not born again when he accepts enough signs and wonders to believe that Jesus is the Saviour of the world but when he trusts Jesus as his own personal Saviour with a simple, childlike trust. The Christian faith is built on the miracle of the Resurrection. We are not saved by intellectually agreeing that Jesus rose from the dead but by receiving the risen Saviour into the heart. The Scriptures read, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved" (Romans 10:9). In our daily living as Christians, God works through faith and obedience, not by occasional miracles. There may be miracles but these are the exceptions that prove the rule. Too many dear souls would live by fits and starts, signs and wonders, but if everything were miraculously provided, we would need no faith. We live in a world spoiled by sin and subject to all the distempers and accidents and troubles that beset humanity in general. It is a world run largely by the law of cause and effect but the Christian walks by a faith that believes when it cannot see or understand and when no sudden revelation comes to clear away the fog. If God supplied us with instant ready answers to every problem or angel intervention in every crisis, there could be no growth of rugged Christian character in the storms of life. If we must have signs and wonders, then we belong to the adulterous generation that believes only what the senses will accept...Some seek special experiences, signs and wonders, but will not live daily by faith, looking unto Jesus. SINGLENESS OF PURPOSE One accord (3661) (homothumadon/homothymadon from a combination of homos = same + thumos/thymos = temperament or emotion of the mind) means with one mind, unity of mind, with one purpose, with unanimous consent, of one accord. In a word it means together (Webster says "together" means "in company, in union, in the same place, in the same time, in concert, as the allies made war upon France together.") One lexicon says homothumadon means "to be of one soul." It speaks of an action agreed upon unanimously (with one impulse) or by common consent. Homothumadon was frequently used in secular settings to describe the unanimity of a synod, of creditors, of a husband and wife, of brother (TLNT, Moulton and Milligan) Homothumadon is used repeatedly in Acts but sadly is not found after Acts (with one exception Ro 15:6) - Acts 1:14; Acts 2:46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29.The point is that this first church was without a doubt the "purest" church that has ever existed. What is important about this detail of Solomon's portico? Two things: (1) It was a big enough space for the entire church (numbering up to 10,000 or more) and (2) It was a perfect place for unbelievers to see the signs and wonders and most importantly to hear the message of the Gospel. Since this was still the Jewish Temple, many unbelieving Jews came through this area enter the inner sections of the Temple to pray and offer sacrifices. Recall that Jesus had ministered at Solomon's portico (Jn 10:23) and "The Jews picked up stones again to stone Him." (Jn 10:31) when He declared to them "I and the Father are one" (Jn 10:30), clearly claiming deity. NET Note - Solomon's Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area. In Solomon's portico - See this diagram of the Temple grounds - note the right side of the picture faces East and that is the location of Solomon's Portico on the diagram. The Portico of Solomon consisted of a set of magnificent pillars supporting a roof and open on the inner side facing the center of the temple complex. (See picture of Portico.) The Portico was on the east side of the Court of the Gentiles and extended along the entire eastern wall of the Temple forming a covered walkway which was a place of commerce and conversation. (Described by Josephus, Ant. 15.11.3–5, 20.9.7) On the diagram of the Temple grounds note for comparison the football field in the bottom right side of the diagram. Here is the point - the Temple grounds adjacent to the Portico of Solomon would have been approximately 4 football fields in size which could have easily provided room for several thousand church members. God’s “Buts” Acts 5:12–32 Man’s “buts” generally lead to something detrimental, or to some disparagement; God’s “buts” always open the way to something better. 1. “AND LAID THEIR HANDS ON THE APOSTLES” v. 18; ”BUT AN ANGEL” v. 19; DELIVERANCE OF APOSTLES 2. “AND WHEN THEY HEARD” v. 21; ”BUT THE OFFICERS” v. 22; DEFEAT OF OFFICERS 3. “AND THE KEEPERS STANDING” v. 23; ”BUT WE FOUND NO MAN” v. 23; DISMAY OF OFFICERS 4. “AND CAME AND TOLD” v. 25; ”BUT WITHOUT VIOLENCE” v. 26; DECEIT OF OFFICERS 5. “AND THEY BROUGHT THEM” v. 27; ”BUT PETER ANSWERED” v. 29; DEFIANCE OF APOSTLES (Golden Nuggets - Volume 4) Acts 5:13 But none of the rest dared to associate with them; however, the people held them in high esteem. KJV Acts 5:13 And of the rest durst no man join himself to them: but the people magnified them. But none of the rest dared to associate with them Acts 5:5; Nu 17:12,13; 24:8-10; 1 Sa 16:4,5; 1 Kings 17:18; Isa 33:14; Luke 12:1,2; Luke 14:26-35; John 9:22; 12:42; 19:38; 2 Peter 2:20-22 however, the people held them in high esteem Acts 2:47; 4:21; 19:17; Luke 19:37,38,48 Acts 5 Resources - Multiple Sermons and Commentaries HOLY FEAR BRINGS A "HOLY REPULSION" Vance Havner on none of the rest dared to associate with them - People didn't join this church carelessly. They were afraid to. There was a holy awe that kept Tom, Dick, and Harry at a distance. People didn't rush into this fellowship just because it was the nice thing to do. It meant something to unite with this crowd. There was a holy repulsion, and I know of nothing that the church needs more today. It is the last thing we think we need. We are always trying to attract. Our programs, prizes, picnics, and pulpit pyrotechnics are aimed at drawing the people in. Here was a church that made people stand back! We have catered to the world, we have let the world slap the church on the back in coarse familiarity. Here was a church that prospered by repelling! You will observe that all this followed on the heels of the death of Ananias and Sapphira. If the church took a stand today on sins within; if we thundered out, as Peter did here, against lying to the Holy Ghost, it would make the world stand at a respectful distance, and the fear of God would fall on a generation that laughs at the church. What was the sin of Ananias and Sapphira? They pretended to make a full consecration which was not real. And are not our churches filled with men and women who sing, "I surrender all," when they have not surrendered anything? The church is cluttered with people who should never have joined. She already has too many of the kind she has. We need a holy repulsion. You don't have to be different to be a church-member now. There is little about the average church to make men stand back in reverence. In other days we at least had church discipline. I can recall the old Saturday church meetings, when Ananias and Sapphira were dealt with. Some mistakes were made but there was a healthy regard for the sanctity of the church. When the church takes a stand, it repels careless "joiners."...When judgment fell on Ananias and Sapphira the world sat up and took notice. Today we coddle and excuse our sins, call weakness what God calls wickedness. We shelter sin in the Church, and when a preacher would cry out against it he is advised, "Don't be too hard, nobody is perfect," and is given a dressing-down from the text, "Judge not that ye be not judged." We have let down the bars until anybody can get into a church and nobody ever gets out. If we raised the New Testament standard it would stop the rush of superficial disciples and win respect where now there is ridicule. But none of the rest dared to associate with them - Why not? Clearly they had heard had the sudden demise of A&S and there was "great fear over all who heard of these things." (Acts 5:5, 11). The verb associate (kollao) means "glue together" giving us an interesting picture of joining the Church! They did not want to be "glued to" the disciples, as a result of the fate of A&S! It reminds me of the fact that many people glibly join a church, but have never been "glued to" Jesus by grace through faith! Very sad! They are under the deception thinking that they are saved by joining a local church. Some denominations go so far as to say you won't be saved from hell if you don't join their church! Another deception! Vincent on none of the rest - Unbelievers, deterred by the fate of Ananias from uniting themselves to the church under false pretenses. NET Note - The group was beginning to have a controversial separate identity. People were cautious about joining them. T Dared (had courage)(5111)(tolmao from tólma = courage) means to have courage, to be bold or to dare to do something. BDAG says "to show boldness or resolution in the face of danger, opposition, or a problem." To be courageous enough to join this fellowship in which 2 people had just died! The only other use of tolmao in Acts is in Acts 7:32 when Moses upon seeing the burning bush "shook with fear and would not venture (dare) to look." Associate (join) (2853)(kollao from kolla = glue) means literally to glue, cement, join or fasten together and thus to unite (someone with or to someone or some thing). To fasten firmly together. In 1 Cor 6:17 kolla describes one "who joins himself to the Lord" and as a result is "one spirit with Him." Vincent on associate (join) - In all but two instances (Ro 12:9; 1 Cor 6:17), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have "joined himself" to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons "clave to" Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16. (Note on Luke 15:15 = The verb means to glue or cement. Very expressive here, implying that he forced himself upon the citizen, who was unwilling to engage him, and who took him into service only upon persistent entreaty. "The unhappy wretch is a sort of appendage to a strange personality" -Godet) However, the people held them in high esteem - The people is Jews. These were still days in which Christians were esteemed by the Jews. That would soon change as the church grew. Today a mention of that you are a Christian to a Jew does not necessarily garner you high esteem! Held in high esteem (3170)(megaluno from megas - great) to make or declare great. Most commonly in the NT it means to magnify or praise (Luke 1:46; Acts 5:13; 10:46; 19:17; 2 Cor. 10:15; Phil. 1:20; Sept.: 2 Sa 7:26; Ps. 34:3; 69:31). In Acts 10:46 it describes exalting God and in Acts 19:17 of magnifying the Name of the Lord Jesus Christ. Acts 5:14 And all the more believers in the Lord, multitudes of men and women, were constantly added to their number, KJV Acts 5:14 And believers were the more added to the Lord, multitudes both of men and women. NET Acts 5:14 More and more believers in the Lord were added to their number, crowds of both men and women. And all the more believers in the Lord Acts 2:41,47; 4:4; 6:7; 9:31,35,42; Isa 44:3-5; 45:24; 55:11-13 multitudes Acts 8:3,12; 9:2; 22:4; Ex 35:22; Dt 29:11,12; 31:11,12; 2 Samuel 6:19; Ezra 10:1; Neh 8:2; 1 Cor 11:11,12; Gal 3:28 Acts 5 Resources - Multiple Sermons and Commentaries GROWING NOT DECREASING AS ONE MIGHT EXPECT IN LIGHT OF GOD'S JUDGMENT And all the more believers in the Lord - Everyone is a "believer" (in something or someone) but not everyone is a believer "in the Lord." Believers is the verb pisteuo (present tense = continually believe = ongoing action) describing the Jews who had been persuaded that Jesus was their divine Messiah and Redeemer and so placed their confidence or trust in Him, signifying their reliance in Him for their eternal salvation. Remember that to "believe" does not to just ask Jesus into your heart (a phrase not actually in the Bible), but as W E Vine says it is "(1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Thes 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness."), (2) a personal surrender to the Truth (Jn 1:12 "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender." Ultimately, one is shown to be a believer in the Lord, but a changed life (not perfection but "direction"). If a person "asks Jesus into their heart" and subsequently demonstrates no evidence of a changed life, it is likely they are a professor, but not a possessor. Some would refer to this as "Easy Believism." Multitudes of men and women - Note that Luke no longer gives a specific number added but clearly this was a significant influx. Earlier Luke had given specific numbers of those saved as "about 3000 souls" (Acts 2:41) and "and the number of the men came to be about 5000." (Acts 4:4). Multitudes (4128)(plethos from pletho = to fill - gives us English "plethora") means fullness or magnitude. is also used to express quantity, size, or number of something, e.g., an amount of money or length of time. In classic Greek it had the basic meaning of multitude. In the Gospels and Acts plethos usually means a quantity (of people). A bundle of sticks in Acts 28:3. Plethos describes the descendants of Abraham as like the stars of heaven in number. (Heb 11:12) Figurative used in James 5:20, 1 Peter 4:8 to describe a "multitude of sins." Vine - "a large company, a multitude," is used (a) of things: of fish, Luke 5:6; John 21:6; of sticks ("bundle"), Acts 28:3; of stars and of sand, Heb. 11:12; of sins, Jas. 5:20; 1 Pet. 4:8; (b) of persons, (1) a "multitude:" of people, e.g., Mark 3:7, 8; Luke 6:17; John 5:3; Acts 14:1; of angels, Luke 2:13; (2) with the article, the whole number, the "multitude," the populace, e.g., Luke 1:10; Luke 8:37; Acts 5:16; Acts 19:9; Acts 23:7; a particular company, e.g., of disciples, Luke 19:37; Acts 4:32; Acts 6:2, 5; Acts 15:30; of elders, priests, and scribes, Acts 23:7; of the Apostles and the elders of the Church in Jerusalem, Acts 15:12. Gingrich - 1. quantity or number Heb 11:12. 2. large number, multitude— a. of things w. gen. Lk 5:6; bundle Acts 28:3; host James 5:20.— b. of persons — crowd, throng, host Mk 3:7f; Lk 2:13; 6:17; Ac 5:14; 21:36. — a meeting, assembly Lk 23:1; Ac 23:7. — people, populace, population Lk 8:37; Ac 2:6; 5:16; 14:4; 25:24. — community, church, fellowship Lk 1:10; 19:37; Ac 4:32; 6:5; 15:12, 30; 19:9. Plethos - 30x in 30v - assembly(1), body(1), bundle(1), congregation(4), crowd(3), great number(1), multitude(7), multitudes(1), number(1), number of people(2), people(6), quantity(1), throng(1). Mk. 3:7; Mk. 3:8; Lk. 1:10; Lk. 2:13; Lk. 5:6; Lk. 6:17; Lk. 8:37; Lk. 19:37; Lk. 23:1; Lk. 23:27; Jn. 5:3; Jn. 21:6; Acts 2:6; Acts 4:32; Acts 5:14; Acts 5:16; Acts 6:2; Acts 6:5; Acts 14:1; Acts 14:4; Acts 15:12; Acts 15:30; Acts 19:9; Acts 21:36; Acts 23:7; Acts 25:24; Acts 28:3; Heb. 11:12; Jas. 5:20; 1 Pet. 4:8 Plethos is used over 250x in the Septuagint so here are only uses in the Pentateuch - "Multiplied sacrifices" (Isa 1:11) Gen. 16:10; Gen. 17:4; Gen. 27:28; Gen. 30:30; Gen. 32:12; Gen. 36:7; Gen. 48:16; Gen. 48:19; Exod. 1:9; Exod. 8:24; Exod. 12:6; Exod. 15:7; Exod. 19:21; Exod. 23:2; Exod. 32:13; Exod. 36:5; Lev. 25:36; Num. 32:1; Deut. 1:10; Deut. 10:22; Deut. 26:5; Deut. 28:47; Deut. 28:62; John Stott - This paradoxical situation has often recurred since then. The presence of the living God, whether manifest through preaching or miracles or both, is alarming to some and appealing to others. Some are frightened away, while others are drawn to faith. Bob