While the Holy Spirit works mightily within the Church, He co-operates with it in its outward operations by adding men and women to the Lord. None should be added to the Church roll who have not already been led into living union with Jesus. Through the Church, as His body, the risen Savior works such miracles as are here narrated, filling the hearts of the humble with love and joy, and exciting inveterate hatred in His foes.
The angel of God comes to open prison doors. Are you in sore trouble, from which there is no apparent deliverance? Are you imprisoned in the dungeon of doubt and black despair? Are you being heavily persecuted? Oh, wrap around you the divine protection! Dare to believe that the doors will open as by unseen hands. Nothing can stay the purposes of God. Only use your God-given liberty to go forth to teach the people. The gospel is a message to the people. Let us preach to the hungry, needy crowds. Philosophers, scientists, the wise and prudent of the age, may mock, but the people know the gospel when they hear it. Let us give it to them! [source]
Chapter Summary: Acts 5
1After that Ananias and Sapphira his wife, 3at Peter's rebuke had fallen down dead; 12and that the rest of the apostles had wrought many miracles; 14to the increase of the faith; 17the apostles are again imprisoned; 19but delivered by an angel bidding them preach openly to all; 21when, after their teaching accordingly in the temple, 29and before the council, 33they are in danger to be killed; 34but through the advice of Gamaliel, they are kept alive, and are only beaten; 41for which they glorify God, and cease no day from preaching
Greek Commentary for Acts 5:18
With jealousy [ζηλου] Genitive case. Old word from εν τηρησει δημοσιαι zeōto boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts 13:45). Common in the epistles. In public ward (δημοσιαι en tērēsei dēmosiāi). As in Acts 4:3 only with της πυλακης dēmosiāi (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In Acts 5:19 it is called “the prison” (tēs phulakēs), the guardhouse. -DIVIDER-
-DIVIDER-
[source]
In the common prison [ἐν τηρήσει δημοσίᾳ] Incorrect. Τήρησις is not used in the sense of prison, but is an abstract term meaning ward or keeping, as in Acts 4:3. There is no article, moreover. Note, too, that another word is used for the prison in the next verse ( τῆς φυλακῆς ). Rev., therefore, correctly, in public ward. [source]
Acts 5:21The senate [γερουσίαν] From γέρων , an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in that of dignity. Thus in Homer γέροντες are the chiefs who form the king's council. Compare the Latin patres, fathers, the title used in addressing the Roman senate. The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders, consisting of thirty members, with the two kings. “The well-known term,” as Meyer remarks, “is fittingly transferred from the college of the Greek gerontesto that of the Jewish presbyters.” They summoned, not only those elders of the people who were likewise members of the Sanhedrim, but the whole council (all the senate ) of the representatives of the people.Prison ( δεσμωτήριον )Still another word for prison. Compare Acts 5:18,Acts 5:19. Rev., prison-house. The different words emphasize different aspects of confinement. Τήρησις is keeping, as the result of guarding. See on Acts 5:18. Φυλακή emphasizes the being put under guard, and δεσμωτήριον the being put in bonds. [source]
Acts 12:1Herod the king [ηρωιδης ο βασιλευς] Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine a.d. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew 2:22). Put forth his hands (επεβαλεν τας χειρας epebalen tas cheiras). Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. To afflict First aorist active infinitive of κακοω kakoō old word to do harm or evil to Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples. [source]
Acts 12:1Put forth his hands [επεβαλεν τας χειρας] Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. [source]
Acts 12:4He put him in prison [ετετο εις πυλακην] Second aorist middle indicative of τιτημι tithēmi common verb. This is the third imprisonment of Peter (Acts 4:3; Acts 5:18). To four quaternions of soldiers (τεσσαρσιν τετραδιοις στρατιωτων tessarsin tetradiois stratiōtōn). Four soldiers in each quaternion (τετραδιον tetradion from τετρας tetras four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter‘s previous escape (Acts 5:19) and so took no chances for connivance of the jailors. After the passover The passover feast of eight days. “The stricter Jews regarded it as a profanation to put a person to death during a religious festival” (Hackett). So Agrippa is more scrupulous than the Sanhedrin was about Jesus. To bring him forth (αναγαγειν αυτον anagagein auton). Second aorist active infinitive of αναγω anagō to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. John 19:13). To the people Ethical dative, in the presence of and for the pleasure of the Jewish people. [source]
Acts 18:28Confuted [διακατηλεγχετο] Imperfect middle of the double compound verb διακατελεγχομαι diȧkaṫelegchomai to confute with rivalry in a contest, here alone. The old Greek has διελεγχω dielegchō to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. Publicly (δημοσιαι dēmosiāi). See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. Shewing Present active participle of επιδεικνυμι epideiknumi old verb to set forth so that all see. By the Scriptures (δια των γραπων dia tōn graphōn). In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). That Jesus was the Christ Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Acts 17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1 Corinthians 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct. [source]
Acts 4:3In ward [εις τηρησιν] Probably in one of the chambers of the temple. In safe keeping (from τηρεω tēreō to guard). Old word, in the N.T. only here and Acts 5:18; 1 Corinthians 7:19. So in papyri. [source]
Greek Commentary for Acts 5:18
Genitive case. Old word from εν τηρησει δημοσιαι zeōto boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts 13:45). Common in the epistles. In public ward (δημοσιαι en tērēsei dēmosiāi). As in Acts 4:3 only with της πυλακης dēmosiāi (public) added, in the public prison, perhaps not the “common” prison, but any prison is bad enough. In Acts 5:19 it is called “the prison” (tēs phulakēs), the guardhouse. -DIVIDER- -DIVIDER- [source]
Incorrect. Τήρησις is not used in the sense of prison, but is an abstract term meaning ward or keeping, as in Acts 4:3. There is no article, moreover. Note, too, that another word is used for the prison in the next verse ( τῆς φυλακῆς ). Rev., therefore, correctly, in public ward. [source]
Reverse Greek Commentary Search for Acts 5:18
See on Acts 5:18, Acts 5:21. [source]
From γέρων , an old man, like the Latin senatus, from senex, old. Taking on very early an official sense, the notion of age being merged in that of dignity. Thus in Homer γέροντες are the chiefs who form the king's council. Compare the Latin patres, fathers, the title used in addressing the Roman senate. The word in this passage is the name of the Spartan assembly, Gerousia, the assembly of elders, consisting of thirty members, with the two kings. “The well-known term,” as Meyer remarks, “is fittingly transferred from the college of the Greek gerontesto that of the Jewish presbyters.” They summoned, not only those elders of the people who were likewise members of the Sanhedrim, but the whole council (all the senate ) of the representatives of the people.Prison ( δεσμωτήριον )Still another word for prison. Compare Acts 5:18, Acts 5:19. Rev., prison-house. The different words emphasize different aspects of confinement. Τήρησις is keeping, as the result of guarding. See on Acts 5:18. Φυλακή emphasizes the being put under guard, and δεσμωτήριον the being put in bonds. [source]
Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine a.d. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew 2:22). Put forth his hands (επεβαλεν τας χειρας epebalen tas cheiras). Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. To afflict First aorist active infinitive of κακοω kakoō old word to do harm or evil to Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. So he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (Ant. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples. [source]
Second aorist active indicative of επιβαλλω epiballō old verb, to cast upon or against. The same idiom with τας χειρας tas cheiras (the hands, common Greek idiom with article rather than possessive pronoun) in Acts 4:3; Acts 5:18. [source]
Second aorist middle indicative of τιτημι tithēmi common verb. This is the third imprisonment of Peter (Acts 4:3; Acts 5:18). To four quaternions of soldiers (τεσσαρσιν τετραδιοις στρατιωτων tessarsin tetradiois stratiōtōn). Four soldiers in each quaternion (τετραδιον tetradion from τετρας tetras four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter‘s previous escape (Acts 5:19) and so took no chances for connivance of the jailors. After the passover The passover feast of eight days. “The stricter Jews regarded it as a profanation to put a person to death during a religious festival” (Hackett). So Agrippa is more scrupulous than the Sanhedrin was about Jesus. To bring him forth (αναγαγειν αυτον anagagein auton). Second aorist active infinitive of αναγω anagō to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. John 19:13). To the people Ethical dative, in the presence of and for the pleasure of the Jewish people. [source]
Imperfect middle of the double compound verb διακατελεγχομαι diȧkaṫelegchomai to confute with rivalry in a contest, here alone. The old Greek has διελεγχω dielegchō to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. Publicly (δημοσιαι dēmosiāi). See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. Shewing Present active participle of επιδεικνυμι epideiknumi old verb to set forth so that all see. By the Scriptures (δια των γραπων dia tōn graphōn). In which Apollos was so “mighty” (Acts 18:24) and the rabbis so weak for they knew the oral law better than the written (Mark 7:8-12). That Jesus was the Christ Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (Acts 17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1 Corinthians 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct. [source]
See note on Acts 5:18; and note on Acts 16:37. In open meeting where all could see the victory of Apollos. [source]
Probably in one of the chambers of the temple. In safe keeping (from τηρεω tēreō to guard). Old word, in the N.T. only here and Acts 5:18; 1 Corinthians 7:19. So in papyri. [source]