Witnesses of Salvation Through Obedience to God

HOLY SPIRIT GIVEN TO THE OBEDIENT
EDITED BY GLENN PEASE
Acts 5:32 32Weare witnesses of these things, and so is
the Holy Spirit, whom God has given to those who
obey him."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Throne Of Mercy
Acts 5:31
R.A. Redford
Him hath God exalted, etc. The Jewishtemple a material symbol of the Divine
method of grace. The chief chamber was the place of God's glory - the inner,
nest presence-chamberofthe greatKing; its chief feature, the mercy-seat, a
proclamation of love to all. Yet accessto the blessednessonly by the appointed
way, through the consecratedrites and persons;thus the will and
righteousness ofGod sustainedat the same time as his mercy. Compare
heathen ideas of Divine favors - slavish, cruel, degrading, capricious,
destructive of righteousness both in God and in man. Moreover, no heathen
system appealedto a universal humanity.
I. THE COMMON WANT.
1. Deliverance from sin, both by remission and moral elevation. Show that the
conscienceregains satisfaction, the life security, the heart peace.

2. A free and unpurchased forgiveness, lestwe should be burdened by their
inequalities, destroyedby their despair, seducedby their errors, enslavedby
their superstition.
3. Confidence without fanaticism, peace ofmind without inertia, and a sense
of righteousness without pride.
II. THE DIVINE SALVATION.
1. It is built upon facts - a personalhistory, an accumulation of historic
evidence, an ascentfrom Bethlehemto the heavenly throne. The supernatural
absolutely necessaryto hold up the human spirit in its greatestemergency.
God's right hand must be seen, must be conspicuous. We cannotdepend on
mere human sympathy, wisdom, or strength.
2. The twofold characterof Christ meets the twofold demand of the soul, for
the greatnessofthe King and the compassionofthe Savior. The exaltation of
Christ was both human and Divine. We recognize the greatfactof mediation
and reconciliation.
3. The one supreme test of sufficiency, the gift of the Holy Ghost. We do not
appeal to men on the ground that God can save them, or that there is in
Christianity a satisfactorytheory of the atonement, but on the ground that the
Spirit of Godis saving them, that the gift is there - repentance and remission.
APPLICATION. What was true of Israel is true of us. The state of the Jewish
world was the condemnationof all men. If God so wrought for us," how shall
we escape if we neglectso great salvation?" The gift has all God's heart in it.
Return his love. - R.

Biblical Illustrator
And we are witnesses ofthese things; and so also is the Holy Ghost.
Acts 5:32
The witness of the Word and of the Spirit
WB. Pope, D. D.
The book of Acts is one continuous testimony to the Ascension. As the Gospels
contain the record of what Jesus began, so the Acts contain the recordof what
He continued "to do and teach" (Acts 1:1). Our Lord prolongs His days, and
some of the earliestof the new "days of the Son of Man" are recorded here.
This word of St. Petersums up the witness to the Ascensionin a more
compendious form than any other. It unites the two testimonies — of God and
man — as they are not elsewhere — united. Let us considerthese as —
I. THE SUM OF THE HISTORICAL TESTIMONYTO THE FACTS OF
THE GOSPEL. Thatwhich the evangelists afterwards wrote the apostles now
preach under the inspiration of the same Spirit, viz. —
1. The Divine mission of Christ. "The God of our fathers raisedup His Son
Jesus." Peteris here, and as long as we follow him in this book, a minister of
the circumcision. Jesus in His preaching is the promise given to the fathers of
the Jewishcovenant. "Beginning atJerusalem" He testifies to the council,
who, however, could only receive the first principles of the doctrine of the
dignity of Christ. Hence the reserve with which the holy name is always
introduced. It is not God's "only begottenSon," but His "Servant" Son,

whom He raisedup of the seedof David, a prophet approved of God as the
other prophets were. But St. Peterdid not preach only for Jews. His words are
so ordered as to bear the higher and broader meaning. The "Servant" was not
only a descendantof Abraham and a prophet like unto Moses;God "raised
Him up" in a sense that has no parallel. As Divine, Christ's goings forth were
from everlasting;as human, He was raisedup by a peculiar and heavenly
generation. St. Paul at Antioch takes up Peter's words, and gives them the
wider application.
2. The death of Christ. Here also we mark the specific application to Jewish
hearers. St. Peter proclaimed Christ's death as it could only have been
proclaimed to the actualcrucifiers. The same messagethat offered them
pardon painted their crime in its most awful colours. The death of Christ is
the centraltheme of New Testamenttestimony as declaredby human
witnesses under the direction of the Holy Ghost. As a fact, it has the largest
place in the record. Here only all the evangelists unite, and wherever we turn
in the later scriptures the Crucifixion is always near at hand. This, however, is
a light thing compared with the meaning of the event. The "tree" becomes the
"Cross,"and it is placedin the centre of New Testamenttheology. While the
work of Christ's mission is the whole sum of truth, the Cross is the whole sum
of Christ's work, and it is at the foot of the Cross that the apostles survey the
whole truth as it is in Jesus.
3. The exaltation of Christ. Once more we mark the influence of Peter's
hearers. Every word is chosento mark the contrastbetweenthe act of men
and the act of God. They raisedHim up to the tree; God raised Him up to a
glory that was the measure of His humiliation. This is the testimony of the
Holy Ghostto all mankind, and in a specialsense. The apostles couldonly
witness to Christ's life, death, resurrection, and ascension, but the Spirit
throughout the entire New Testamentproclaims through the apostles that
Jesus satdown at the right hand of the Majestyon high.
II. THE SAVING SUPREMACYOF CHRIST AS OUR PRINCE AND
SAVIOUR AT THE RIGHT HAND OF THE FATHER. It was declaredby
our Lord that the Spirit should glorify Him after His departure, and one part

of that office He dischargedby giving Him the new names acquired by His
death.
1. Christ became, by His ascension, the Prince of His people. He was not that
in the deepestand widest sense until He was receivedinto the heavens. Then
God highly exalted Him because ofthe suffering of death.
2. So also He became our Saviour, in the most comprehensive sense only,
when, all His offices complete, He beganHis mediatorial reign. "His name
shall be called Jesus,"saidthe angel; and by that name He was always known.
"Unto you is born a Saviour," said the angels;but we never hear that name
given Him till now.
3. But the full significance ofthe new name is found only in the
combination.(1) He is the Saviour of the subjects of His kingdom, and none
are His true subjects who are not delivered by His powerfrom their guilt,
their subjection to sin and the empire of Satan. The whole tenor of His
instructions is faithful to the one idea of the gathering out of the world a
people who are savedfrom their sins. As He began, so He ended with the
"kingdom of heaven." This also was the burden of apostolic testimony. St.
Peter(chap. Acts 2.) proclaims a saving grace that rescues souls from an
untoward generationand adds them to the Church as saved. And the Holy
Ghosteverywhere bears the same testimony. The kingdom is still not of this
world.(2) And He is the Ruler over those whom He saves. Absolute submission
to His authority is the law of His Church — a law to which the Spirit
everywhere bears testimony. Our salvationis made perfectby holy obedience.
This testimony, added to the former, completes the witness to the Redeemer's
lordship in heaven. Those who would make Him a king over all men alike are
rebuked by the declarationthat He is a prince only as He is a Saviour. Those
who would make Him only a Saviour are rebuked by the declarationthat He
is a Saviour only as He is a prince.
III. THE SALVATION WHICH OUR PRINCE IN HEAVEN BESTOWS ON
MAN UPON EARTH. And here St. Peter preaches, as the organ of the Holy
Ghost, the "commonsalvation," to use his own phrase, in a manner that is by
no means common.

1. Jesus in heaven is the Giver of repentance and pardon. These two words
express the whole sum of salvationprovided in Christ and proclaimed in His
gospel. The former comprises all that is to be wrought in man as preparation;
the latter comprises all that man, thus prepared, receives from Christ's
mercy. The two togethercomprise "all the words of this life."
2. To these things bear the apostles witness, andso does also the Holy Ghost
—
(1)As the vindicator of Christ's claims to all who hear the gospel, but more
specificallyto those who obey.
(2)As the revealerof Christ's mercy.
(WB. Pope, D. D.)
Christian witnesses
American National Preacher.
I. THE RESPECTIVE WITNESSES — the apostles in the first case, andthe
Holy Ghostin the second. With regardto the APOSTLES:we may remark,
that their evidence, as it will bear the strictestscrutiny, so it is worthy of
universal credit.
1. These witnesses musthave had the strongestreasonsforwhat they
affirmed, concerning the Saviour's resurrection — or they would not have
espouseda cause so extremely unpopular and hazardous.
2. Next to their peculiar situation — the nature of the evidence which these
persons gave affords the strongestgrounds of confidence. Theywere eye-
witnesses ofthe fact.
3. And this is further strengthened by the number of witnessesherein
concerned.

4. The place where they declaredthe factstrongly confirms it. They chose the
spot where the event happened — the city where dwelt the very murderers of
the Sonof God— as the first place in which to spreadtheir report.
5. The time which they chose also is another evidence of their integrity. While
the transactions ofCalvary were yet fresh in the memory of all, and while the
enemies of the Saviour were still in transports of joy on accountof their
supposedvictory, His disciples boldly declaredthat He was raised from the
dead, and ascendedinto heaven.
II. But there is a higher kind of evidence:THE HOLY GHOST also (Mark
16:20;Acts 4:33).
1. This He did by enabling them to work miracles in confirmation of the truth.
2. The transforming effects of the gospelon the hearts and lives of men afford
us another proof.
3. Consolationand peace affordedto the mourner are also in proof. His smile
makes the poor, the needy, the trembling rejoice.Conclusion:
1. The evidence of an ascendedSaviourgives us encouragementforfaith and
prayer, and love, and praise.
2. How dangerous for sinners to disobey and dishonour Him!
(American NationalPreacher.)
God's chosenwitnesses
J. Hall, D. D.
(text, and Isaiah 43:10): — Men bear for God two kinds of testimony — in-
voluntary and voluntary.
I. THE JEWS WERE INVOLUNTARY WITNESSES.Theyhad "the law and
the prophets." They glorified in this. But their formalism and worldliness
prevented them from seeing the meaning of these oracles ofGod. They were
calledinto court, as it were, by God. "Bring forth the blind that have eyes,

and the deaf that have ears";"Let all nations be gathered" and confronted
with these Hebrews. Who among the heathen can announce coming and far-
distant events, or even show former things? But the Jews can. The law and
prophets in their hands — books sevencenturies old — declare the history of
man from the Creationand announce the coming One — "My servantwhom
I have chosen" — seven centuries in advance. You Hebrews, Godsaid by
Isaiah(Isaiah 43:8), "with eyes but seeing not," hold these books in your
hands. "Ye are My" unconscious, involuntary "witnesses." So He may say
still. These Hebrews nave, most tenaciously, and often at the hazard of their
lives, held fastthese sacredvolumes through all these centuries. Peeledand
scatteredoverthe earth, they have guarded these documents while they have
misread them; "a blind people that have eyes" — shrewd, far-seeing, and
intelligent in all other matters, but perverse and ignorant in this, they have
remained involuntary witness-bearers to the veracity and supremacy of God.
II. CHRISTIANS ARE VOLUNTARY WITNESSES in a twofold capacity —
as a Church and as individuals.
1. Against atheismasserting there is no God, the Church proclaims: "There is,
and we know, worship and obey Him."
2. Against paganism, with its many gods, the Church testifies:"The Lord our
God is one Lord."
3. Against many-faced infidelity denying that there is any revelationfrom
God, if there is a God at all, the Church avers:"We have. God spake at
sundry times and in various ways to the fathers by the prophets. In these last
days He has spokenunto us by His Son."
4. Against those who deny the manifestation of God in three persons, the
Church keeps uttering its benediction: "The grace ofour Lord Jesus Christ,
and the love of God, and the communion of the Holy Ghost, be with you all."
5. Those who deny the necessityfor any atonement may hear the Church
declare:"The wages ofsin is death, but we have redemption through the
blood of Christ, even the forgiveness ofsins," and see her "showing forth His
death till He come" in her holy communion.

6. To sceptics who scornfully ask:"Where is the promise of His coming?" the
Church testifies:"We wait for the Son of God from heaven. He will appear,
and then all mysteries will be solved."
7. To Romanists who assertthat there are other mediators than Jesus, the
Church proclaims "one God and one MediatorbetweenGod and man, the
Man Christ Jesus."
8. False liberalismmay say to the sinner: "Be sincere and you need no more";
the Church echoes her Founder's words: "Excepta man be born from above
he cannot see the kingdom of heaven," and those of His beloved disciple:
"Without holiness no man shall see the Lord."
(J. Hall, D. D.)
The evidence from experience
C. D. Foss, D. D.
Does the religionof Christ stand the test of the Baconianphilosophy?
I. WE SHALL PROBABLY FIND CHRISTIANITY A RELIGION THAT
WILL SUBMIT TO THE TEST OF EXPERIENCE, because —
1. It is a religion for all men. There is nothing in Christianity narrow,
exclusive, sectarian. Now how canthis be unless it be put to the testof fact?
The masses cannotreasonclosely.
2. Only by commending itself to his experience will this religiondo for any
man all the time. There are times when philosophy and theologycannot
sustain a man. In trouble and death mere reasonwill not sustainhim. He must
then know his support.
3. The method of experience has been found to be better fitted to give an
understanding of things. The world knew little of the sciences till Bacon's
time. One pound of fact is worth a ton of argument. It is probable, therefore,
that God designing a religion for all men would so arrange that it could be
subjectedto the most convincing test.

II. DOES CHRISTIANITYSUBMIT ITSELF TO TESTS THAT MAN CAN
TRY? Yes; let us observe them —
1. A verification of the promises of the Bible as touching
(1)charity. Ask any man who has tried charity for twenty or thirty years if it
pays.
(2)Prayer.
2. Let us come to the heart of Scripture. We are told that he who believes will
be saved. Can we know we are saved? If there is a fact in the universe of
which we may be certain, it is that Christ reveals Himself to the believer as his
Saviour.
III. A FEW QUESTIONSTO THOSE WHO STILL OBJECT.
1. Is mystery confined to Christianity? I will undertake to explain the mystery
of the Trinity to any man who will unfold the mystery of a single seed.
2. On the testimony of a few competent witnesseswe believe in the wonderful
revelation of the spectroscope. Millions of competentwitnesses declare that
they know by experience Christianity to be true.
3. Owenfinds a fossilfive hundred feet down. He says that animal lived on the
surface because there are socketsfor eyes. Nature makes nothing in vain. It
must have lived where light was. Now in man we find yearnings, hopes that
nothing but immortality cansatisfy. Canyou believe that God made light for
the eyes, but nothing for the soul? Conclusion:Many doubt .the possibility of
knowing the forgiveness ofsins. I say to a man, "Saturn has three rings and
eight satellites." Says he, "Thatcannotbe, for I have conversedwith many
men who have lookedat Saturn, but they never saw any rings or moons." I
apply the telescopeto his eye; he looks, but sees nothing. Why? He is blind.
(C. D. Foss, D. D.)
The testof experience

C. D. Foss, D. D.
There are two methods by which conclusions are reached — the method of
argument and that of experience. These have their representatives in Aristotle
and Bacon. Bythe first we are led by reason;by the secondfact. Which is the
better method? A farmer ploughing his field turns to the light a bit of yellow
substance. He examines it. It seems to be gold. He reasons;gold has been
found in the neighbourhood; the geologicalconditions are all favourable, and
it, has the appearance and gravity of gold. This is the first method. But
suppose he takes that substance to the metallurgist, and an acidis applied that
will take hold of nothing else but gold. He now knows through experience that
it is gold. Take the case of character:you wish to know if a man is honest. You
say he looks honest, has honest associates, comesofan honeststock. Now that
is all argument. But suppose his partner says, "I know he is honest; he has
been with me for twenty years." Thatis the method of Bacon— experience. Is
it not the most conclusive?
(C. D. Foss, D. D.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
We are his witnesses - The word αυτου, his, is omitted by AD, and several
others of goodnote; the Syriac, all the Arabic, Ethiopic, and Vulgate. It does
not seemto be necessary.
Of these things - Των ῥηματωντουτων, Of these transactions:i.e. of Christ's
life and miracles, and of your murderous proceedings againsthim.
And so is also the Holy Ghost - In the gift of tongues lately communicated;
and by his powerand influence on our souls, by which we are enabled to give
irresistible witness of our Lord's resurrection.

To them that obey him - We obey God, not you; and therefore God gives us
this Spirit, which is in us a fountain of light, life, love, and power.
The Spirit of God is given to the obedient: in proportion as a man who has
receivedthe first influences of it (for without this he cannot move in the
spiritual life) is obedient to those influences, in the same proportion the gifts
and graces,the light, life, and power, of the Holy Spirit, are increasedin his
soul.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Acts 5:32". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/acts-
5.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
And we are his witnesses - Forthis purpose they had been appointed, Acts 1:8,
Acts 1:21-22;Acts 2:32; Acts 3:15; Luke 24:48.
Of these things - Particularly of the resurrectionof the Lord Jesus, and of the
events which had followedit. Perhaps, however, he meant to include
everything pertaining to the life, teachings, and death of the Lord Jesus.
And so is also … - The descentof the Holy Spirit to endow them with
remarkable gifts Acts 2:1-4, to awakenand convertsuch a multitude Acts
2:41; Acts 4:4; Acts 5:14, was an unanswerable attestationof the truth of
these doctrines and of the Christian religion. So manifest and decided was the
presence ofGod attending them, that “they” could have no doubt that what
they said was true; and so open and public was this attestation, that it was an
evidence to all the people of the truth of their doctrine.

Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Acts 5:32". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/acts-5.html.
1870.
The Biblical Illustrator
Acts 5:32
And we are witnesses ofthese things; and so also is the Holy Ghost.
The witness of the Word and of the Spirit
The book of Acts is one continuous testimony to the Ascension. As the Gospels
contain the record of what Jesus began, so the Acts contain the recordof what
He continued “to do and teach” (Acts 1:1). Our Lord prolongs His days, and
some of the earliestof the new “days of the Son of Man” are recorded here.
This word of St. Petersums up the witness to the Ascensionin a more
compendious form than any other. It unites the two testimonies--ofGod and
man--as they are not elsewhere--united. Let us consider these as--
I. The sum of the historicaltestimony to the facts of the gospel. That which the
evangelists afterwards wrote the apostles now preach under the inspiration of
the same Spirit, viz.
1. The Divine mission of Christ. “The God of our fathers raisedup His Son
Jesus.” Peteris here, and as long as we follow him in this book, a minister of

the circumcision. Jesus in His preaching is the promise given to the fathers of
the Jewishcovenant. “Beginning atJerusalem“ He testifies to the council,
who, however, could only receive the first principles of the doctrine of the
dignity of Christ. Hence the reserve with which the holy name is always
introduced. It is not God’s “only begottenSon,” but His “Servant” Son, whom
He raised up of the seedof David, a prophet approved of God as the other
prophets were. But St. Peterdid not preach only for Jews. His words are so
ordered as to bear the higher and broader meaning. The “Servant” was not
only a descendantof Abraham and a prophet like unto Moses;God “raised
Him up” in a sense that has no parallel. As Divine, Christ’s goings forth were
from everlasting;as human, He was raisedup by a peculiar and heavenly
generation. St. Paul at Antioch takes up Peter’s words, and gives them the
wider application.
2. The death of Christ. Here also we mark the specific application to Jewish
hearers. St. Peter proclaimed Christ’s death as it could only have been
proclaimed to the actualcrucifiers. The same messagethat offered them
pardon painted their crime in its most awful colours. The death of Christ is
the centraltheme of New Testamenttestimony as declaredby human
witnesses under the direction of the Holy Ghost. As a fact, it has the largest
place in the record. Here only all the evangelists unite, and wherever we turn
in the later scriptures the Crucifixion is always near at hand. This, however, is
a light thing compared with the meaning of the event. The “tree” becomes the
“Cross,”andit is placedin the centre of New Testamenttheology. While the
work of Christ’s mission is the whole sum of truth, the Cross is the whole sum
of Christ’s work, and it is at the foot of the Cross that the apostles survey the
whole truth as it is in Jesus.
3. The exaltation of Christ. Once more we mark the influence of Peter’s
hearers. Every word is chosento mark the contrastbetweenthe act of men
and the act of God. They raisedHim up to the tree; God raised Him up to a
glory that was the measure of His humiliation. This is the testimony of the
Holy Ghostto all mankind, and in a specialsense. The apostles couldonly
witness to Christ’s life, death, resurrection, and ascension, but the Spirit
throughout the entire New Testamentproclaims through the apostles that
Jesus satdown at the right hand of the Majestyon high.

II. The saving supremacy of Christ as our Prince and Saviour at the right
hand of the Father. It was declaredby our Lord that the Spirit should glorify
Him after His departure, and one part of that office He dischargedby giving
Him the new names acquired by His death.
1. Christ became, by His ascension, the Prince of His people. He was not that
in the deepestand widest sense until He was receivedinto the heavens. Then
God highly exalted Him because ofthe suffering of death.
2. So also He became our Saviour, in the most comprehensive sense only,
when, all His offices complete, He beganHis mediatorial reign. “His name
shall be called Jesus,”saidthe angel; and by that name He was always known.
“Unto you is born a Saviour,” said the angels;but we never hear that name
given Him till now.
3. But the full significance ofthe new name is found only in the combination.
III. The salvationwhich our Prince in heaven bestows onman upon earth.
And here St. Peterpreaches, as the organof the Holy Ghost, the “common
salvation,” to use his own phrase, in a manner that is by no means common.
1. Jesus in heaven is the Giver of repentance and pardon. These two words
express the whole sum of salvationprovided in Christ and proclaimed in His
gospel. The former comprises all that is to be wrought in man as preparation;
the latter comprises all that man, thus prepared, receives from Christ’s
mercy. The two togethercomprise “all the words of this life.”
2. To these things bear the apostles witness, andso does also the Holy Ghost--
Christian witnesses

I. The respective witnesses--the apostlesin the first case, and the Holy Ghost
in the second. With regard to the apostles:we may remark, that their
evidence, as it will bear the strictestscrutiny, so it is worthy of universal
credit.
1. These witnesses musthave had the strongestreasonsforwhat they
affirmed, concerning the Saviour’s resurrection--orthey would not have
espouseda cause so extremely unpopular and hazardous.
2. Next to their peculiar situation--the nature of the evidence which these
persons gave affords the strongestgrounds of confidence. Theywere eye-
witnesses ofthe fact.
3. And this is further strengthened by the number of witnessesherein
concerned.
4. The place where they declaredthe factstrongly confirms it. They chose the
spot where the event happened--the city where dwelt the very murderers of
the Sonof God--as the first place in which to spread their report.
5. The time which they chose also is another evidence of their integrity. While
the transactions ofCalvary were yet fresh in the memory of all, and while the
enemies of the Saviour were still in transports of joy on accountof their
supposedvictory, His disciples boldly declaredthat He was raised from the
dead, and ascendedinto heaven.
II. But there is a higher kind of evidence:The Holy Ghostalso (Mark 16:20;
Acts 4:33).
1. This He did by enabling them to work miracles in confirmation of the truth.
2. The transforming effects of the gospelon the hearts and lives of men afford
us another proof.
3. Consolationand peace affordedto the mourner are also in proof. His smile
makes the poor, the needy, the trembling rejoice.
Conclusion:

1. The evidence of an ascendedSaviourgives us encouragementforfaith and
prayer, and love, and praise.
2. How dangerous for sinners to disobey and dishonour Him! (American
NationalPreacher.)
God’s chosenwitnesses
(text, and Isaiah 43:10):--Men bear for God two kinds of testimony--in-
voluntary and voluntary.
I. The Jews were involuntary witnesses. Theyhad “the law and the prophets.”
They glorified in this. But their formalism and worldliness prevented them
from seeing the meaning of these oracles ofGod. They were called into court,
as it were, by God. “Bring forth the blind that have eyes, and the deaf that
have ears”;“Let all nations be gathered” and confronted with these Hebrews.
Who among the heathen can announce coming and far-distant events, or even
show former things? But the Jews can. The law and prophets in their hands--
books sevencenturies old--declare the history of man from the Creationand
announce the coming One--“Myservant whom I have chosen”--seven
centuries in advance. You Hebrews, God said by Isaiah (Isaiah43:8), “with
eyes but seeing not,” hold these books in your hands. “Ye are My”
unconscious, involuntary “witnesses.”So He may say still. These Hebrews
nave, most tenaciously, and often at the hazard of their lives, held fast these
sacredvolumes through all these centuries. Peeledand scatteredover the
earth, they have guarded these documents while they have misread them; “a
blind people that have eyes”--shrewd, far-seeing, andintelligent in all other
matters, but perverse and ignorant in this, they have remained involuntary
witness-bearersto the veracity and supremacyof God.
II. Christians are voluntary witnessesin a twofold capacity--as a Church and
as individuals.

1. Against atheismasserting there is no God, the Church proclaims: “There is,
and we know, worship and obey Him.”
2. Against paganism, with its many gods, the Church testifies:“The Lord our
God is one Lord.”
3. Against many-faced infidelity denying that there is any revelationfrom
God, if there is a God at all, the Church avers:“We have. God spake at
sundry times and in various ways to the fathers by the prophets. In these last
days He has spokenunto us by His Son.”
4. Against those who deny the manifestation of God in three persons, the
Church keeps uttering its benediction: “The grace ofour Lord Jesus Christ,
and the love of God, and the communion of the Holy Ghost, be with you all.”
5. Those who deny the necessityfor any atonement may hear the Church
declare:“The wages ofsin is death, but we have redemption through the
blood of Christ, even the forgiveness ofsins,” and see her “showing forth His
death till He come” in her holy communion.
6. To sceptics who scornfully ask:“Where is the promise of His coming?” the
Church testifies:“We wait for the Son of God from heaven. He will appear,
and then all mysteries will be solved.”
7. To Romanists who assertthat there are other mediators than Jesus, the
Church proclaims “one God and one MediatorbetweenGod and man, the
Man Christ Jesus.”
8. False liberalismmay say to the sinner: “Be sincere and you need no more”;
the Church echoes her Founder’s words: “Excepta man be born from above
he cannot see the kingdom of heaven,” and those of His beloved disciple:
“Without holiness no man shall see the Lord.” (J. Hall, D. D.)
The evidence from experience
Does the religionof Christ stand the test of the Baconianphilosophy?

I. We shall probably find Christianity a religionthat will submit to the testof
experience, because--
1. It is a religion for all men. There is nothing in Christianity narrow,
exclusive, sectarian. Now how canthis be unless it be put to the testof fact?
The masses cannotreasonclosely.
2. Only by commending itself to his experience will this religiondo for any
man all the time. There are times when philosophy and theologycannot
sustain a man. In trouble and death mere reasonwill not sustainhim. He must
then know his support.
3. The method of experience has been found to be better fitted to give an
understanding of things. The world knew little of the sciences till Bacon’s
time. One pound of fact is worth a ton of argument. It is probable, therefore,
that God designing a religion for all men would so arrange that it could be
subjectedto the most convincing test.
II. Does Christianity submit itself to tests that man cantry? Yes; let us
observe them--
1. A verification of the promises of the Bible as touching
2. Let us come to the heart of Scripture. We are told that he who believes will
be saved. Can we know we are saved? If there is a fact in the universe of
which we may be certain, it is that Christ reveals Himself to the believer as his
Saviour.
III. A few questions to those who still object.
1. Is mystery confined to Christianity? I will undertake to explain the mystery
of the Trinity to any man who will unfold the mystery of a single seed.
2. On the testimony of a few competent witnesseswe believe in the wonderful
revelation of the spectroscope. Millions of competentwitnesses declare that
they know by experience Christianity to be true.

3. Owenfinds a fossilfive hundred feet down. He says that animal lived on the
surface because there are socketsfor eyes. Nature makes nothing in vain. It
must have lived where light was. Now in man we find yearnings, hopes that
nothing but immortality cansatisfy. Canyou believe that God made light for
the eyes, but nothing for the soul? Conclusion:Many doubt the possibility of
knowing the forgiveness ofsins. I say to a man, “Saturn has three rings and
eight satellites.” Says he, “Thatcannotbe, for I have conversedwith many
men who have lookedat Saturn, but they never saw any rings or moons.” I
apply the telescopeto his eye; he looks, but sees nothing. Why? He is blind. (C.
D. Foss, D. D.)
The testof experience
There are two methods by which conclusions are reached--the method of
argument and that of experience. These have their representatives in Aristotle
and Bacon. Bythe first we are led by reason;by the secondfact. Which is the
better method? A farmer ploughing his field turns to the light a bit of yellow
substance. He examines it. It seems to be gold. He reasons;gold has been
found in the neighbourhood; the geologicalconditions are all favourable, and
it, has the appearance and gravity of gold. This is the first method. But
suppose he takes that substance to the metallurgist, and an acidis applied that
will take hold of nothing else but gold. He now knows through experience that
it is gold. Take the case of character:you wish to know if a man is honest. You
say he looks honest, has honest associates, comesofan honeststock. Now that
is all argument. But suppose his partner says, “I know he is honest; he has
been with me for twenty years.” Thatis the method of Bacon--experience. Is it
not the most conclusive? (C. D. Foss, D. D.)
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "Acts 5:32". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/acts-5.html. 1905-1909.
New York.
Coffman's Commentaries on the Bible
And we are witnesses ofthese things; and so is the Holy Spirit, whom God
hath given to them that obey him.
In the history of holy truth, there has never been any such thing as God's
giving the Holy Spirit to men in order to make them obedient, or to make
them sons, or to save them, or to procure the remissionof their sins, or any
such thing. On Pentecost, Peterhadcommanded believers to repent and be
baptized with the promise that those who did so, receiving the remissionof
their sins subsequently to their obeying those commands, would also receive
the gift of the Holy Spirit. "Obey," as used here, indicates that "a lifelong
obedience to God."[38]was a continuing condition to be fulfilled by those
desiring to enjoy the continuing gift of the Holy Spirit. See Galatians 4:6,
where it is declaredthat the Holy Spirit is given to men, not to make them
sons, but as a consequenceoftheir already being sons. The popular notion to
the effectthat God sends the Holy Spirit with the purpose of making men
desire to serve God is totally wrong.
ENDNOTE:
[38] Orin Root, op. cit., p. 40.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.

Bibliography
Coffman, James Burton. "Commentary on Acts 5:32". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/acts-5.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And we are his witnesses ofthese things,.... Of the incarnation of Christ, of his
crucifixion and death, of his resurrectionfrom the dead, of his exaltationby
the right hand of God, and of his offices as a Prince and a Saviour, and of the
influences of his grace, in giving repentance and remission of sins to his
people; and even to many of the Jews, who had been his crucifiers, and who
were now convertedunder the ministry of the apostles:
and so is also the Holy Ghost;in his descentupon the apostles,through the
miraculous gifts bestowedupon them, and the wonderful works done by them,
and the mighty poweraccompanying their ministry to the conversionof
sinners:
whom God hath given to them that obey him; that hearkento his Gospel, and
believe in Christ, even to all private Christians, as well as ministers of the
word; if not in his extraordinary gifts, yet in the ordinary measures ofhis
grace.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography

Gill, John. "Commentary on Acts 5:32". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/acts-
5.html. 1999.
Geneva Study Bible
12 And we are his witnessesofthese things; and [so is] also the Holy Ghost,
whom God hath given to them that obey him.
(12) It is not sufficient for us that there is a proper goal, but we must also
according to our calling go forward until we come to it.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon Acts 5:32". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/acts-5.html. 1599-
1645.
Robertson's WordPictures in the New Testament
We are witnesses (ημεις εσμεν μαρτυρες — hēmeis esōmenmartureōs). As in
Acts 2:32.
Things (ρηματων— rhēmatōn). Literally, sayings, but like the Hebrew
dabhar for “word” it is here used for “things.”

And so is the Holy Ghost(και το πνευμα το αγιον — kaito pneuma to hagion).
The word for “is” (εστιν — estin) is not in the Greek, but this is plainly the
meaning. Peterclaims the witness of the Holy Spirit to the raising of Jesus
Christ, God‘s Son, by the Father.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Acts 5:32". "Robertson's WordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/acts-5.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Witnesses
See on Acts 1:22.
Obey
See on Acts 5:29.
Copyright Statement
The text of this work is public domain.
Bibliography

Vincent, Marvin R. DD. "Commentary on Acts 5:32". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/acts-5.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
And we are his witnesses ofthese things; and so is also the Holy Ghost, whom
God hath given to them that obey him.
And also the Holy Ghost — A much greaterwitness.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Acts 5:32". "John Wesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/acts-5.html. 1765.
Calvin's Commentary on the Bible
32.And we are his witnesses. After that they have declaredthat their doctrine
came from God, they descendnow unto the other part that they speak as they
were commanded by God, lest they seemto attempt anything unadvisedly. For
this also was a necessarydefense, as it is for all the ministers of the gospel, to
wit, that they make this openly knownto all men that they teach nothing but
that which they have receivedof God. Secondly, that they are called hereunto,
so that they cannot avoid the necessityof teaching, unless they will resistGod.
Luke putteth words in this place, instead of things, according to the Hebrew

phrase. Although if any man had rather understand it of the speechitself, I do
not deny but that it may be so. The sum is, seeing they are brought forth by
God to be witnesses, theymay not give back, (277)but they must publish
things which he hath commanded.
And also the Spirit. They confirm their calling by the effect;for this was a seal
to approve their doctrine, seeing that God gave the Holy Spirit to those which
believed. Forasmuch, as it appearedmanifestly by this, that he allowedthe
faith of the gospel, and it was acceptable to him. In that they say to those
which obey him, I refer it unto Christ, as if they should have said, those which
believe in Christ are plentifully rewardedfor their obedience. Therefore God
will have Christ obeyed. Wherefore evenour ministry doth please him in that
thing. Yet here may a question be moved, Seeing that we have saith by the
revelation of the Spirit, how is it said in this place, that the same is given after
faith? I answer, that the gift of tongues, of prophecy, of interpretation, of
healing, and such like, are spokenof in this place, wherewith God did
beautiful his Church. As Paul saith, where he askeththe Galatians, whether
they receivedthe Spirit by the law, or by the hearing of faith, (Galatians 3:2.)
Therefore the illumin-ation of the Spirit goethbefore faith, because it is the
cause thereof;but there follow other gracesafterward, that we may go
forward, according to that, “To him that hath shall be given,” (Matthew
13:12.)And if we will be enriched every now and then with new gifts of the
Spirit, let us hold out unto God the lap of faith. (278)But the reward
wherewith our want of faith is rewardedat this day is far unlike; (279)for the
most part being destitute of the Spirit of God doth neither see nor understand
anything.
Copyright Statement
Bibliography

Calvin, John. "Commentary on Acts 5:32". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/acts-5.html. 1840-
57.
John Trapp Complete Commentary
32 And we are his witnessesofthese things; and so is also the Holy Ghost,
Ver. 32. To them that obey him] πειθαρχουσιν. The Syriac and Arabic have it,
To them that believe in him, πιστευουσιν. It comes all to one pass;for neither
is faith without obedience, nor obedience without faith; and both are from the
Spirit.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Acts 5:32". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/acts-5.html.
1865-1868.
Thomas Coke Commentary on the Holy Bible
Acts 5:32. And so is—the Holy Ghost,— The testimony arising from this
miraculous communication of the Spirit to Christians at that time, entirely

removes the objectionfrom Christ's not appearing in public after his
resurrection;for had there been any imposture, it certainly would have been
easierof the two to have persuaded people at a distance that he had so
appearedto the Jewishrulers, or even to the multitude, and yet had been
rejected, than that he had given his servants such extraordinary powers;
since, had this assertionbeen false, everyone might have been a sufficient
witness of its falsehood, without the trouble and expence of a journey to
Jerusalem, or any other distant place. See Ch. Acts 10:41.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Acts 5:32". Thomas Coke Commentaryon
the Holy Bible. https:https://www.studylight.org/commentaries/tcc/acts-
5.html. 1801-1803.
Johann Albrecht Bengel's Gnomonof the New Testament
Acts 5:32. καὶ, and) and in consequence.—δὲ, indeed) This particle amplifies.
The testimony of the Holy Spirit is weightierthan that of the apostles.—τοῖς
πειθαρχοῦσιν, who obey) God, saith Peter, hath given us the Holy Spirit: it is
He who impels us to give testimony; and we obey; Acts 5:29. We should note
the difference betweenthe two words, comparing Acts 5:36-37;Acts 5:40,
where πείθεσθαι occurs:it is this, according to Ammonius; πείθεσθαι is said of
one who voluntarily assents to another ( τὸ ἑκουσίως συγκατατίθεσθαι:so also
ὑποτάσσεσθαι), but πειθαρχεῖν of one who obeys the command of another ( τὸ
κελεύοντι πεισθῆναι).(42)Comp. Acts 27:11;Acts 27:21, “The centurion
believed ( ἐπείθετο)the master of the ship:” “Ye should have hearkened
(complied with my counsel, πειθαρχήσαντάς)unto me.”

Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Acts 5:32". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/acts-5.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
We are his witnesses;they refuse not to bear their testimony for Christ, who
witnesseda good profession for us.
So is also the Holy Ghost; the Holy Ghost does witness,
1. By the apostles;through his grace and strength they bear their record.
2. By all the miracles that were wrought, for they were only done by his
power.
3. By enabling any to believe these things; which belief is his work.
4. Notto saythat the Holy Ghostwas a witness of the things concerning Christ
at his baptism, and the severalattestations he gave, saying, This is my beloved
Son, Matthew 3:17.
Obey him; some read, believe in him, which is to the same purpose; for there
is no true repentance where there is no faith; nor no saving faith where there
is no repentance and amendment.
Copyright Statement

Bibliography
Poole, Matthew, "Commentaryon Acts 5:32". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/acts-5.html. 1685.
Alexander MacLaren's Expositions ofHoly Scripture
Acts
WHOM TO OBEY,-ANNAS OR ANGEL?
Acts 5:17 - Acts 5:32.
The Jewishecclesiasticshadbeen beaten in the first round of the fight, and
their attempt to put out the fire had only stirred the blaze. Popular sympathy
is fickle, and if the crowd does not shout with the persecutors, it will make
heroes and idols of the persecuted. So the Apostles had gained favour by the
attempt to silence them, and that led to the secondround, part of which is
describedin this passage.
The first point to note is the mean motives which influenced the high-priest
and his adherents. As before, the Sadducees were atthe bottom of the assault;
for talk about a resurrectionwas galland wormwoodto them. But Luke
alleges a much more contemptible emotion than zeal for supposedtruth as the
motive for action. The word rendered in the Authorised Version ‘indignation,’
is indeed literally ‘zeal,’but it here means, as the RevisedVersion has it,
nothing nobler than ‘jealousy.’ ‘Who are those ignorant Galileans that they
should encroachonthe office of us dignified teachers? andwhat fools the
populace must be to listen to them! Our prestige is threatened. If we don’t
bestir ourselves, our authority will be gone.’A lofty spirit in which to deal

with grave movements of opinion, and likely to lead its possessorsto discern
truth!
The Sanhedrin, no doubt, talkedsolemnly about the progress of error, and the
duty of firmly putting it down, and, like Jehu, said, ‘Come, and see our zeal
for the Lord’; but it was zeal for greetings in the marketplace, andthe chief
seats in the synagogues, andthe other advantages oftheir position. So it has
often been since. The instruments which zeal for truth uses are argument,
Scripture, and persuasion. Thatzeal which betakes itselfto threats and force
is, at the best, much mingled with the wrath and jealousyof man.
The arrestof the Apostles and their committal to prison was simply for
detention, not punishment. The rulers casttheir net wider this time, and
securedall the Apostles, and, having them safe under lock and key, they went
home triumphant, and expecting to deal a decisive blow to-morrow. Then
comes one of the great‘buts’ of Scripture. Annas and Caiaphas thought that
they had scoreda success, but an angelupset their calculations. To try to
explain the miracle awayis hopeless. It is wiser to try to understand it.
The very factthat it did not leadto the Apostles’ deliverance, but that the trial
and scourging followednext day, just as if it had not happened, which has
been allegedas a proof of its uselessness, andinferentially of its falsehood,
puts us on the right track. It was not meant for their deliverance, but for their
heartening, and for the bracing of all generations ofChristians, by showing, at
the first conflict with the civil power, that the Lord was with His Church. His
strengthening poweris operative when no miracle is wrought. If His servants
are not delivered, it is not that He lacks angels, but that it is better for them
and the Church that they should lie in prison or die at the stake.
The miracle was a transient revelationof a perpetual truth, and has shed light
on many a dark dungeon where God’s servants have lain rotting. It breathed
heroic constancyinto the Twelve. How striking and noble was their prompt
obedience to the command to resume the perilous work of preaching! As soon
as the dawn began to glimmer over Olivet, and the priests were preparing for
the morning sacrifice, there were these irrepressible disturbers, whom the
officials thought they had shut up safelylast night, lifting up their voices again

as if nothing had happened. What a picture of dauntless persistence, andwhat
a lessonfor us! The moment the pressure is off, we should spring back to our
work of witnessing for Christ.
The bewilderment of the Council comes in strong contrastwith the
unhesitating action of the Apostles. There is a half ludicrous side to it, which
Luke does not try to hide. There was the pompous assembling of all the great
men at early morning, and their dignified waiting till their underlings brought
in the culprits. No doubt, Annas put on his severestairof majesty, and all
were prepared to look their sternestfor the confusionof the prisoners. The
prison, the Temple, and the judgment hall, were all near eachother. So there
was not long to wait. But, behold! the officers come back alone, and their
report shakes the assemblyout of its dignity. One sees the astonished
underlings coming up to the prison, and finding all in order, the sentries
patrolling, the doors fast {so the angelhad shut them as well as opened them},
and then entering ready to drag out the prisoners, and-finding all silent. Such
elaborate guard kept over an empty cage!
It was not the officers’business to offer explanations, and it does not seem
that any were asked. One would have thought that the sentries would have
been questioned. Herod went the natural way to work, when he had Peter’s
guards examined and put to death. But Annas and his fellows do not seemto
have caredto inquire how the escape hadbeen made. Possiblythey suspected
a miracle, or perhaps fearedthat inquiry might reveal sympathisers with the
prisoners among their own officials. At any rate, they were bewildered, and
lost their heads, wondering what was to come next, and how this thing was to
end.
The further news that these obstinate fanatics were at their old work in the
Temple again, must have greatly added to the rulers’ perplexity, and they
must have waited the return of the officers sentoff for the secondtime to fetch
the prisoners, with somewhatless dignity than before. The officers felt the
pulse of the crowd, and did not venture on force, from wholesome fearfor
their own skins. An excited mob in the Temple court was not to be trifled
with, so persuasionwas adopted. The brave Twelve went willingly, for the
Sanhedrin had no terrors for them, and by going they securedanother

opportunity of ringing out their Lord’s salvation. Wherever a Christian can
witness for Christ, he should be ready to go.
The high-priest discreetlysaid nothing about the escape.Possiblyhe had no
suspicionof a miracle, but, even if he had, Acts 4:16 shows that that would not
have led to any modification of his hostility. Persecutors,clothedwith a little
brief authority, are strangelyblind to the plainest indications of the truth
spokenby their victims. Annas did not know what a question about the escape
might bring out, so he took the safercourse of charging the Twelve with
disobedience to the Sanhedrin’s prohibition. How characteristic ofall his kind
that is! Never mind whether what the martyr says is true or not. He has
broken our law, and defied our authority; that is enough. Are we to be
chopping logic, and arguing with every ignorant upstart who choosesto vent
his heresies?Gag him,-that is easierand more dignified.
A world of self-consequence peeps outin that ‘we straitly chargedyou,’ and a
world of contempt peeps out in the avoidance ofnaming Jesus. ‘This name’
and ‘this man’ is the nearestthat the proud priest will come to soiling his lips
by mentioning Him. He bears unconscious testimonyto the Apostles’
diligence, and to the popular inclination to them, by charging them with
having filled the city with what he contemptuously calls ‘your teaching,’as if
it had no other source than their own ignorant notions.
Then the deepestreasonfor the Sanhedrin’s bitterness leaks out in the charge
of inciting the mob to take vengeance onthem for the death of Jesus. It was
true that the Apostles had chargedthat guilt home on them, but not on them
only, but on the whole nation, so that no incitement to revenge lay in the
charge. It was true that they had brought ‘this man’s blood’ on the rulers, but
only to draw them to repentance, not to hound at them their sharers in the
guilt. Had Annas forgot ‘His blood be on us, and on our children’? But, when
an evil deed is complete, the doers try to shuffle off the responsibility which
they were ready to take in the excitement of hurrying to do it. Annas did not
trouble himself about divine vengeance;it was the populace whom he feared.
So, in its attempt to browbeatthe accused, in its empty airs of authority, in its
utter indifference to the truth involved, in its contempt for the preachers and

their message, in its brazen denial of responsibility, its dread of the mob, and
its disregard of the far-off divine judgment, his bullying speechis a type of
how persecutors, from Romangovernors down, have hectoredtheir victims.
And Peter’s brave answeris, thank God! the type of what thousands of
trembling womenand meek men have answered. His tone is severernow than
on his former appearance. Now he has no courteous recognitionofthe court’s
authority. Now he brushes aside all Annas’s attempts to impose on him the
sanctity of its decrees, and flatly denies that the Council has any more right to
command than any other ‘men.’ They claimedto be depositaries ofGod’s
judgments. This revolutionary fisherman sees nothing in them but ‘men,’
whose commands point one way, while God’s point the other. The angelbade
them ‘speak’;the Council had bid them be dumb. To state the opposition was
to determine their duty. Formerly Peterhad said ‘judge ye’ which command
it is right to obey. Now, he wraps his refusal in no folds of courtesy, but
thrusts the naked ‘We must obey God’ in the Council’s face. That was a great
moment in the history of the world and the Church. How much lay in it, as in
a seed,-Luther’s ‘Here I stand, I can do none other. God help me! Amen’;
Plymouth Rock, and many a glorious and blood-stained page in the records of
martyrdom.
Petergoes onto vindicate his assumption that in disobeying Annas they are
obeying God, by reiterating the facts which since Pentecosthe had pressedon
the national conscience.Israelhad slain, and Godhad exalted, Jesus to His
right hand. That was God’s verdict on Israel’s action. But it was also the
ground of hope for Israel;for the exaltatior of Jesus was that He might be
‘Prince [or Leader] and Saviour,’ and from His exalted hand were shed the
gifts of ‘repentance and remissionof sins,’even of the greatsin of slaying
Him. These things being so, how could the Apostles be silent? Had not God
bid them speak, by their very knowledge ofthese? They were Christ’s
witnesses,constitutedas such by their personalacquaintance with Him and
their having seenHim raisedand ascending, and appointed to be such by His
own lips, and inspired for their witnessing by the Holy Spirit shed on them at
Pentecost. Peterall but reproduces the never-to-be-forgottenwords heard by
them all in the upper room, ‘He shall bear witness of Me: and ye also shall
bear witness, because ye have been with Me from the beginning.’ Silence

would be treason. So it is still. What were Annas and his bluster to men whom
Christ had bidden to speak, and to whom He had given the Spirit of the
Father to speak in them?
Copyright Statement
Bibliography
MacLaren, Alexander. "Commentary on Acts 5:32". Alexander MacLaren's
Expositions of Holy Scripture.
https:https://www.studylight.org/commentaries/mac/acts-5.html.
Justin Edwards' Family Bible New Testament
These things; the resurrectionof Christ, his ascensionto heaven, and his
giving repentance and pardon.
The Holy Ghost;by his miraculous powers and his sanctifying effects.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Acts 5:32". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/acts-5.html.
American Tract Society. 1851.

Cambridge Greek Testamentfor Schools andColleges
32. καὶ ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥ. τ., and we are witnesses ofthese things,
i.e. of the Crucifixion, Resurrectionand Ascension.
καὶ τὸ πνεῦμα τὸ ἄγιον, and so is the Holy Ghost. Christ had said, while alive,
concerning the Holy Ghost, ‘He shall testify of Me’ (John 15:26). And this He
now did in the minds of the Apostles by ‘bringing all things to their
remembrance,’ and by enlightening them to see how Christ’s life had fulfilled
the prophecies, and also in the mighty powers which through the outpouring
of the Spirit they now possessed.
τοῖς πειθαρχοῦσιν, to them that obey Him. Thus the disciples declare that the
obedience to God, which at the outset(Acts 5:29) they had proclaimed as their
bounden duty, was also the reasonwhy the Holy Ghost had been bestowed
upon them. They leave it to be gatheredthat what God has done He will do
again, and bestow like gifts of grace on others who are willing to obey Him.
Copyright Statement
Bibliography
"Commentary on Acts 5:32". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/acts-5.html.
1896.
William Godbey's Commentary on the New Testament
THE GIFT OF THE HOLY GHOST
32. Here we find that the Holy Ghostis given to them that obey God. The
Greek for obedience and faith is the same word, which is also true of unbelief
and disobedience, illustrating the fact that they are one and inseparable. A

true faith always obeys, while disobedience is demonstrative evidence of
unbelief. The Holy Ghostwill not abide where He is not scrupulously obeyed.
He is keenlysusceptible of the slightestdisobedience, evanescing
unconsciously. So you wake to find the heavenly dove flown awayout of your
heart, leaving an aching void the world can never fill. It is a wonderfully
delicate matter to obey God. It is easy, if you pursue the right method, but
impossible on any other line. What is the right method? The Bible is the
guide-book. If you are truly interested in the Guide, you will be thrillingly
interestedin the guide-book. With thorough abandonment to God, perfect
commitment of your creeds, opinions, theories, notions and enterprises to
Him, bereft of every care, sit meekly and lowly at the feetof Jesus, while the
Holy Ghostteaches His blessedWord. If you sayyes to God, and no to Satan,
all the time, you will have no trouble to obey God, and in that case He gives
you His Holy Spirit to dwell in your heart, giving you a sweetheavenin which
to go to heaven. “My yoke is easyand my burden is light” — this you will
always find true if you will let God have His way in all things. Your life will
become a cloudless sunshine.
Copyright Statement
Bibliography
Godbey, William. "Commentary on Acts 5:32". "William Godbey's
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/ges/acts-5.html.
PeterPett's Commentary on the Bible

“And we are witnesses ofthese things; and so is the Holy Spirit, whom God
has given to them that obey him.”
Then he assertsthat the Apostles were witnessesofall this, but that there is an
even greaterwitness, and that is the Holy Spirit Who has come from heavenat
Jesus’command, and has been receivedby all who obey Him. As we have
seen, the Apostles were very much aware that the coming of the Holy Spirit
was the strongestpossible evidence of the resurrectionand enthronement of
Jesus. It was Jesus Who had sent Him.
Note the connectionback to Acts 5:29 of the thought of obeying, and the hint
to the court that that was what they were doing, obeying God. It was because
they were being obedient to Godthat they could depend on His Spirit Who
had been given to them because they obeyed God. There was also in this the
suggestionthat if those to whom they were speaking lackedthe Holy Spirit it
was because they did not obey God.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Acts 5:32". "PeterPett's Commentary on the
Bible ". https:https://www.studylight.org/commentaries/pet/acts-5.html. 2013.
Expository Notes ofDr. Thomas Constable
The apostles thought of themselves not just as heralds of goodnews but as
eyewitnesses ofthat to which they now testified. The witness of the Holy Spirit
to which Peterreferred was evidently the evidence that Jesus was the Christ

that the Spirit provided through fulfilled messianic prophecy. The apostles
saw themselves as the human mouthpieces of the Holy Spirit whom Jesus had
promised to send to bear witness concerning Himself ( John 15:26-27). They
announced the fulfillment of what the Holy Spirit had predicted in the Old
Testament, namely, that Jesus was the promised Messiah. Furthermore God
had now given the Holy Spirit to those who obeyed God by believing in Jesus (
John 6:29). The Holy Spirit was the greatestgift God gave people who lived
under the Old Covenant(cf. Luke 11:13). These leaders neededto obey God
by believing in Jesus and then they too would receive this wonderful gift.
The early gospelpreachers neverpresented belief in Jesus Christ as a "take it
or leave it" option in Acts. God has commanded everyone to believe in His
Son (e.g, Acts 2:38; Acts 3:19; Acts 17:30). Failure to do so constitutes
disobedience and results in judgment. The Holy Spirit now baptizes and
indwells every person who obeys God by believing in His Son( John 3:36;
John 6:29; Romans 8:9). This must be the obedience Peterhad in mind.
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon Acts 5:32". "Expository Notes of
Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/acts-5.html. 2012.
Schaff's Popular Commentary on the New Testament

Acts 5:32. And we are his witnesses ofthese things. ‘His,’ as appointed by
Him, as chosenby Him when on earth. ‘Of these things,’ viz. the death on the
accursedtree and the ascensionfrom earth, they were eye-witnesses;but they
were witnesses in a yet higher sense oftheir Master’s exaltation, as conscious
of the Holy Ghost, which He promised should descendupon them when once
He had ascended, and which, in accordance withthe promise, fell on them at
Pentecostand gave them their new grand powers.
And so is also the Holy Ghost. The Holy Ghost, too, is joined with them as a
witness. His solemn testimony is publicly borne by those miracles performed
by the apostles through His power.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Acts 5:32". "Schaff's Popular Commentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/acts-5.html. 1879-90.
The Expositor's Greek Testament
Acts 5:32. “And we are witnessesofthese things,” R.V. (W.H(183)), but in
margin, “witnessesin Him,” ἐν αὐτῷ (cf. Luke 24:47);“nos in eo testes
sumus,” Iren., see also above criticalnotes. For an explanation of the reading
in T.R. and the two genitives, see Simcox, Language of the N. T., p. 84, note,
and compare 2 Corinthians 5:1, Philippians 2:30, 1 Thessalonians 1:3.—
ῥημάτων:here=Hebrew ‫ד‬ ָּ‫ב‬ ַ‫,ר‬ cf. Acts 10:37 (Grotius, Blass), the words
standing for their contents, i.e., the things, the facts. Meyerunderstood the
facts to be the Resurrectionand Ascensionof Jesus, but Wendt understands
them to be the gifts of the Messianic salvationmentionedin Acts 5:31, and

compares Acts 5:20. But the use of the word in Acts 5:20 need not limit its use
here: the Apostles were calledabove all things to witness to the facts of
Christ’s life, Acts 10:37, and the ζωή in Acts 5:20 depended upon the
Resurrection. In Luke 1:37 R.V. has “no word,” ῥῆμα, where A.V. has “no
thing,” cf. Luke 1:65, where A. V. has “things” in the margin ( ῥήματα), and
R.V. reads “sayings” in text: Luke 2:15, where R.V. has “this thing” ( ῥῆμα)
in the text, and “saying” in margin; in Luke 2:19; Luke 2:51, R.V. has
“sayings” in the text, “things” in the margin—so in LXX, the same
uncertainty, cf. Genesis 15:1;Genesis 18:14, Exodus 2:14-15. ῥῆμα is used
frequently by St. Luke in his writings, and much more so than by the other
Evangelists;although it is found in all parts of the Acts, it is noticeable that it
is employed more frequently in the earlier chapters, as in the first two
chapters of the Gospel.— καὶ τὸ πνεῦμα τὸ ἅγιον δὲ: on the expressionsee
Acts 4:8. The Holy Ghostσυμμαρτυρεῖ with the Apostles, Romans 8:16 (cf.
Acts 15:28). We may wellcompare with these words of St. Luke our Lord’s
parting words in John 15:26-27. Here we have also the twofold witness—the
historicalwitness borne to the facts—andthe internal witness of the Holy
Ghostin bringing home to men’s hearts the meaning of the facts (see Westcott
on St. John, in loco).— τοῖς πειθαρχοῦσιναὐτῷ:not to be limited to the
Apostles, although by repeating this verb used at the opening of the speechSt.
Peterintimates that the ὑπακοὴ τῆς πίστεως (Romans 1:5) was the first
requisite for the reception of the divine gift. In their owncase the witness of
the Spirit had been clearlyshown, not only in the miracles which the Apostles
had done, but also in the results of their preaching, in the enthusiasm of their
charity, and we need not limit with Nösgenthe thought of the gift of the Holy
Spirit to the events of Pentecost. If this short speechof St. Peter, 29–32, reads
like a summary of much which he is representedas saying on former
occasions,we have no warrant for dismissing it as unhistorical, or even for
supposing that St. Luke has only given us a summary of the address. It is
rather “a perfectmodel of concise and ready eloquence,” anda striking
fulfilment of the Lord’s promise, Matthew 11:19. Nothing was more natural
than that St. Peterand his fellow-Apostles, like men whose minds were finally
made up, should thus content themselves with an emphatic reassertionofthe
main issues involved in teaching which was already widely known, and with a

justification of their disobedience to man by an appealto the results which
accompaniedtheir obedience to God.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Acts 5:32". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/acts-5.html. 1897-1910.
Mark Dunagan Commentary on the Bible
Acts 5:32 And we are witnessesofthese things; and {so is} the Holy Spirit,
"SO IS THE HOLY SPIRIT"-Who was giving His witness in the form of
miracles taking place and the inspired teaching coming through the apostles
(Hebrews 2:3-4).
"WHOM GOD HATH GIVEN TO THEM THAT OBEY HIM"-This last
statementcloses the door on any rebuttal that the Sanhedrin could offer in
reference to the fact that the Apostles were not obeying God. Simply, the
argument is, "We are obeying God rather than men. The proof-the miracles
that the Holy Spirit has been working through us." Carefully note that this
isn"t a generalpromise to all believers. For everyone that obeyed God in the
First Century, wasn"table to work miracles (Acts 8:16; 1 Corinthians 12:29).
And the clear inference being, the Sanhedrin wasn"tobeying God!
Copyright Statement

Bibliography
Dunagan, Mark. "Commentary on Acts 5:32". "Mark Dunagan
Commentaries on the Bible".
https:https://www.studylight.org/commentaries/dun/acts-5.html. 1999-2014.
E.W. Bullinger's Companion Bible Notes
His. Omit.
witnesses.See note on Acts 1:8.
things = words. Greek. rhema, as in Acts 5:20.
the Holy Ghost. App-101.
hath given = gave.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Acts 5:32". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/acts-5.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged

And we are his witnesses ofthese things; and so is also the Holy Ghost, whom
God hath given to them that obey him.
And we are his witnesses ofthese things , [ toon (Greek #3588)reematoon
(Greek #4487)toutoon(Greek #5130)] - 'of these matters,' meaning here
matters of fact, of which Peteraffirms himself and his fellow-apostlesto be
competent witnesses;
And [so is] also the Holy Spirit - attesting these facts by undeniable miracles.
Whom God hath given to them that obey him , [ tois (Greek #3588)
peitharchousin (Greek #3980)autoo (Greek #846)] - that is, that render to
Him the obedience offaith in His Son (cf. Acts 6:7; Romans 16:26).
The DeadlyRage of the Sanhedrim at this Testimony Is Calmed by Gamaliel
()
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
5:32". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/acts-5.html.
1871-8.
Ellicott's Commentary for English Readers
(32) And so is also the Holy Ghost.—The signs andwonders, the tongues and
the prophecies, the new power and the new love, were all thought of by the
Apostles as coming from their Lord; and therefore as an evidence that He had
triumphed over death and had ascendedinto heaven. (Comp. Acts 2:33.)
END OF STUDYLIGHT RESOURCES

Acts 5:32 and the Gift of the Holy Spirit
Save
Share
Acts 5:32 and the Gift of the Holy Spirit
[For the complete thought, please refer to my article entitled “Acts 5:12 and
the Gift of the Holy Spirit”]
http://churchofchristarticles.com/blog/administrator/acts-512-and-the-gift-of-
the-holy-spirit/
The secondpassage afterActs 2:38 to which an appeal is made to prove the
gift of the Holy Spirit must be non-prophetic is Acts 5:32. It reads:
“And we are witnesses to these things, and so is the Holy Spirit, whom God
has given to those who obey him.”
The argument made from this verse rests upon this argument:

Is there a prophetic component to the Gift of the Holy Spirit?
The Spiritual Gifts of the Holy Spirit were not given to all saints.
The “Giving” of the Holy Spirit of Acts 5:32 is applied to all “those who obey
Him.”
Therefore, the gift received by all “those who obey Him” must be non-
prophetic.
If one accepts point #1 as true, a reading of Acts 5:32 seems to support the
idea proffered and so would eliminate any prophetic or spiritual gift from
considerationin the gift of the Holy Spirit.
However, argumentation from this verse is flawedin severalways:
It Requires a Limited Distribution of Spiritual Gifts.
It is axiomatic among proponents of a non-prophetic gift of the Holy Spirit
that the spiritual gifts were only sporadically given among the early saints.
That position is often assertedand assumed – never proven.
The text shows otherwise:
The promise of the coming of the spiritual gifts (Joel2:28-32)states that “all
flesh” inclusive of rich and poor, young and old, sons and daughters, and rich
and servants would be able to see visions, dream dreams, and prophesy.
In Acts 8, all that were scatteredfrom Jerusalempreachedthe word
everywhere they went. I wonderhow they did that without being gifted and
possessing no Bibles?
Also, in Acts 8, as soonas the word bore fruit outside of Jerusalem, Peterand
John were dispatched to Samaria to ensure that those who believed were
given gifts.
In Acts 10-11, all the house of Cornelius (not just Cornelius himself) is given
the gift of the Holy Spirit and speak in tongues.

In Acts 19, Paul finds 12 disciples who neededto be baptized and he meets
that need. He then immediately lays hands on all 12 disciples and they all
speak in tongues.
In Acts 21, Phillip, who was a prophet himself, is said to have 4 virgin
daughters. How many of them prophesied? All four.
In 1 Corinthians 12-14, Pauluses the words “each, every, and all” over a
dozen times to describe the possessionofgifts in Corinth.
Where againdoes the text indicate that only a few people were empoweredby
the gifts?
Surely, as the church grew, and the apostles agedand died, the numbers
would have workedagainstthe apostles. However, by that time, the gifts
would have been nearing their end anyway. It remains true that in the
earliestdays of the church (certainly in Acts 5 as the whole church residedin
Jerusalemat that point) the apostles couldhave (and by the indication of the
text “would have”)distributed the gifts freely.
It Misapplies the Word “Given.”
However, even the universal distribution of the gifts is not needed to meet the
demands of the language of Acts 5:32. This verse is not the first time that God
is said to have “given” His Spirit to His people. Nehemiah 9:20 states, “You
gave your goodSpirit to instruct them and did not withhold your manna . . .”
So, God “gave” His Spirit to Israelin the wilderness. Did all 600,000+men of
“war” age plus all the members of their families possess the Spirit? No, far
from it. The count is:
Moses (Numbers 11:17)
Joshua (Deuteronomy 34:9)
Oholiab and Bezalel(Exodus 35:30-35)
The 70 elders upon whom Moses laidhands (Numbers 11:24-25).

Less than 100 people are recordedas being “given” the Spirit in wilderness.
Yet, Nehemiah states that God had, indeed, given the Spirit to His people.
Nothing in the language ofActs 5:32 demands that eachindividual has
personally receivedthe Spirit any more than the language of Nehemiah9:20
does so.
It Fails to Account for the Purpose of the Spirit’s Bearing Witness in Acts
5:32.
Perhaps even more importantly is that the function fulfilled by the given
Spirit is that He “bears witness.” This view does not have a tangible
allowance forhow the Spirit “bears witness.” To bearwitness one must
provide testimony. By its nature, testimony must be evidentiary. Current
views inside churches of Christ will not allow for the Spirit’s witness to be
evidentiary or objective in its manifestation. His witness must hide in the
convenient shadows ofambiguity and mysticism.
That distinction is arbitrary and will not suffice for long in mainstream
churches of Christ. Simply because the idea of uncertain, clouded testimony
is no bearing witness at all. We are already moving to a place where preachers
feel free to express what, in my opinion, they have long believed: The Holy
Spirit is providing them with a personal, evidentiary witness to their faith.
Their voices will continue to grow both in numbers and volume.
Further, the biblical text already affirms how the Spirit bears witness. There
are at leasteight clearreferences in Acts (outside of Acts 5:32) to the
testimony confirming the exalted Christ borne through or by the Holy Spirit:
Acts 1:8 – “ . . . you will receive powerwhen the Holy Spirit has come upon
you, and you will be my witnesses. . .”
Acts 2:40 – “And with many other words he bore witness . . .”
Acts 3:15-16 – “And you killed the Author of life, whom God raised from the
dead. To this we are witnesses.And his name . . . has given this man perfect
health in the presence of you all.”

Acts 4:33 – “And with greatpower the apostles were giving their testimony to
the resurrectionof the Lord Jesus.”
Acts 10:39 – “And we are witnesses ofall that he did both in the country of the
Jews and Jerusalem. . . ”
Acts 10:43 – “To him all the prophets bear witness . . .”
Acts 14:3 – “. . . speaking boldly for the Lord, who bore witness to the word of
his grace, granting signs and wonders to be done by their hands.”
Acts 15:7-8 – “. . . that by my mouth the Gentiles should hear the word . .
.And God . . .bore witness to them, by giving them the Holy Spirit just as he
did to us,”
There should be no difficulty understanding the nature of the Holy Spirit’s
witness in the book of Acts. His witness is not some personaltestimony to
convince others to have faith basedon the outcome of one’s life. His witness is
not even some internal validation one has within the depths of his heart. The
witness of the Spirit is borne by prophets and apostles. It is expressedin
inspired words which are confirmed in the demonstration of the Spirit’s
powerin the signs and wonders He granted to the early church. Acts knows
no other witness from the Holy Spirit.
The given Spirit in Acts 5:32 is providing witness to the risen Lord and is
doing so with signs, wonders, and words. Is that what you believe the
indwelling of the Spirit is providing for you?
It Fails to Account for “How” God Gives the Holy Spirit.
Also lacking in this view is that it does not address the issue of “how” God
gives the Spirit. There is only one verse in the Bible that explicitly states how
the Holy Spirit is given to Christians:“Now when Simon saw that the Spirit
was given through the laying on of the apostles’hands, he offered them
money” (Acts 8:18).
[As a side note, the most nearly similar passageto this is found in Deut. 34:9.
In which Joshua is saidto be “full of the spirit of wisdom for Moseshad laid

his hands on him.” Two different covenants, but one identical manner of
giving and receiving the Holy Spirit]
The consequenceofthe Spirit’s being given is that men receivedHim. There
are a few texts that reference how men receivedthe Holy Spirit:
In Acts 8, prayer and the laying on of hands is credited with allowing men to
receive the Holy Spirit (Acts 8:15, 17, 19).
Acts 19:2-6 connects prayer and the laying on of hands from Paul for the
receptionof the Holy Spirit in Ephesus.
More broadly, Jesus promises that the Holy Spirit would come on the apostles
in Acts 2 from “on high” and provide them “power” (Luke 24:49;Acts 1:8).
Paul states that the “gift of God,” which is equated to “receiving the Spirit” in
Acts 8, was in Timothy through the laying on of Paul’s hands (2 Timothy 1:6-
7).
The pattern here is easily seen. In passageswhichspecify the manner the Holy
Spirit is given, He is either given directly from Heaven, or He is provided in a
specific distribution from the apostles’hands. In all cases, the effectof the
giving and the receptionof the Holy Spirit is prophetic.
If there were no “how” about the Spirit’s being given, one could just assert
that He is given in baptism and be done with it. But Peterdoes not say that
one receives the Spirit in baptism. He states that if one would be baptized, he
“shall” receive the gift of the Spirit. Other than baptism’s preceding the gift,
no direct connectionof time is made in the verse.
Given that scripture then states a clearmethod of giving not just the spiritual
gifts of the Spirit, but the Spirit himself (Acts 8:18 says that Simon saw that
the Holy Spirit – not His gifts but His person – was given through the laying
on of the apostles’hands), is not the most consistentapplicationof Acts 5:32 to
connectActs 2:38 and Acts 8:18? Other than the doctrinal dilemma into
which that connectionplaces mostcurrent views of the indwelling of the
Spirit, what reasonexists to rejectit?
Conclusion:

Acts 5:32 does not have the necessaryforce to rejectthe idea that spiritual
gifts existed in the saints outside the apostles before Acts 6:3-6. In order to
use Acts 5:32 to establishthat position, it is the case that not even one of the
above points canhave any possibility of being true. If any of the above items
rises at all above being impossible, then one cannot know for sure that Acts
5:32 excludes the prophetic before Acts 6:3-6. As the claimed certainty from
Acts 5:32 evaporates, so does much of the argumentation againsta prophetic
gift of the Holy Spirit.
This entry was postedin JonathanJenkins and taggedacts 5:32, gift, Holy
Spirit, promist, prophetic, spiritual gifts. Bookmark the permalink.
http://churchofchristarticles.com/blog/administrator/acts-532-and-the-gift-of-
the-holy-spirit/
Acts 5:32
(32) And we are his witnesses ofthese things; and so is also the Holy Ghost,
King James Version
Peteris saying that those who heed the gospelmessageofrepentance from sin
and faith in the sacrifice ofChrist will begin to live lives of obedience to God's
commandments, and thus He gives them His Spirit. However, some contend
that it is not that simple.

One of the objections that has been raisedto this understanding of this verse
is that it is impossible to obey God before receiving His Spirit. Therefore, it
would be impossible to receive God's Spirit if obedience were a requirement.
Acts 2:38 gives two basic requirements for receiving the Holy Spirit: 1)
repentance and 2) faith in the sacrifice ofChrist. (Baptism is an outward
confessionofthis faith in Christ's sacrifice.)Repentanceis a deep and genuine
feeling of remorse over having committed sins, bringing about the suffering
and death of Jesus Christ. It is accompaniedby an urgent desire to make the
necessarychanges in our life so we avoid committing the same sins again. In
other words, true repentance brings about an earnestdesire to obey God. In
turn, this earnestdesire causes us to begin to make changes in our lifestyle to
conform to God's commandments.
When John the Baptist preacheda message ofrepentance to prepare the way
for Jesus Christ, he demanded that his followers make changes in their lives
(Luke 3:8). When John was preaching, the Holy Spirit had not yet been given,
but John made it clearthat God expectedthe people to begin changing their
lives to demonstrate that their repentance was genuine. Paul preached the
exactsame message regarding repentance before King Agrippa (Acts 26:20).
A truly repentant personwill immediately begin striving to obey God. The
changes that the individual makes in his life are the "fruits" that demonstrate
that his repentance is genuine. This does not mean that the repentant sinner
obeys God perfectly. Even those who have receivedthe Holy Spirit do not
obey God perfectly. It means that the individual has turned his life around
and is oriented toward obeying God. Upon producing the fruits of repentance
and demonstrating faith in the sacrifice of Christ through baptism, God gives
him His Holy Spirit. As Petersimply stated, God gives His Holy Spirit to those
who obey Him!
Some contend that the obedience mentioned in this scripture is that of obeying
God's command to preach the gospel, not obeying God's laws. Proponents of
this explanation argue that Peter's statementcame about because the
authorities calledthe apostles into accountfor disobeying their command not

to preach about Jesus. This derives from Peter's comment in verse 29, "We
ought to obey God rather than men."
There are a number of problems with this interpretation. First, it ignores the
clearrequirements Godlays down for receipt of the Holy Spirit—repentance
and faith in the sacrifice ofChrist. Nowhere in the Scripture does God require
the preaching of the gospelas a prerequisite for receiving His Spirit. Rather,
the powerof the indwelling Spirit of God inspired and motivated the apostles
to preach the gospelafter they had receivedthe Spirit (Acts 2:4).
Furthermore, this interpretation ignores the overallthrust and contextof
Peter's statement(Acts 5:30-31).
— Earl L. Henn (1934-1997)
Commentary on Acts 5:27-32
Kyle Fever| 0 Comments
0
0
0
0

The apostles were doing what they believed they were commissionedto do.
Unfortunately, this conflicted with what others believed and how others lived.
In this particular instance the apostles’witness conflictedwith the ideas of the
Jewishleadershipin Jerusalem. Laterin Acts 19 Paul’s witness will conflict
with the town of Ephesus and the economythat revolved around worship of
the goddess Artemis.
The earlierstage of the current episode finds the apostles in prison because of
their witness (Acts 5:12-19). But why? They just wantedeveryone to know
Jesus lovedthem, didn’t they? After all, isn’t that the essence ofthe gospel
message? If this is the case, something doesn’tquite compute. Nowhere in
Acts does anyone proclaim Jesus’“love.” Sucha benign message wouldnot
land the apostles in prison, either. While we’re not given clearreasons why
the leadershipdid not agree with the disciples’ proclamationof Jesus, it is
clearthat they were doing something disagreeable that brought persecution.
We shouldn’t too quickly demonize the Jewishleadership. They, like the
apostles, were acting out of their own convictions and concerns. Perhaps the
problem is not just what the apostles saidor did, but how they did it.
According to Acts the apostles were imprisoned and warned because oftheir
teaching about Jesus and healing the sick and those afflicted with unclean
spirits (Acts 5:16). In other words, they were drawing public attention. It
probably did not help that they were drawing public attention to carrying on
the messageofa Jewishman who was executedon a Romancross, a message
that not only upset certainconceptions about God’s anointed one, but also
implicitly challengedclaims associatedwith Roman rule.
We Must Obey God Rather Than Any Human Authority
After refusing to obey the Jerusalemauthorities’ orders to keepquiet, Peter
and the apostles find themselves on the defense in a courtroom setting. They
remind Peter, “Did we not tell you to keepquiet?” Peter’s first response is
not, “I’m sorry, sirs, we shall not go about publically proclaiming the name of

Jesus any longer.” To the contrary, what he says carries the same effectof
giving the authorities the middle finger.
Peter’s statement(“we must obey God rather than any human authority”)
stands within a long tradition that appealedto a higher, transcendent
authority to legitimize or challenge certainbehaviors or actions. One is
reminded of Sophocles’Antigone where the decrees ofCreonare setin
opposition to the divine laws of the gods. What is the purpose of such appeals?
Are they rhetoricalploys, the effectof saying, “We’re the ones doing what
God wants, not you.” In part, yes. But these appeals also intend to callinto
question what manner of living should make the world go around.
Humans Crucified, but God Exalted
Ancient rulers often defined existence in their kingdoms, whether establishing
new law or being law themselves. Peter’s statementin verses 30-31 uses
language that commonly describedancient rulers: leader(“ruler”) and savior.
These two verses bring Jesus rulership and his crucifixion together,
highlighting the offense of calling Jesus “Lord”:
The God of our fathers raised up Jesus,
whom you had killed,
by hanging him on a tree;
God exalted him at his right hand as leaderand savior
This powerful and poetic statement can be summed up in terms of
overturning. First, the actualdeath of Jesus is overturned by God’s rising of
Jesus. Jesus’death is not the final word, but for Acts it is the pathway into
new life of repentance and renewal. The resurrectionlegitimizes and
empowers the witness of the community, symbolizing that death to the
ideologies ofpowerand dominance in the old system results in new life.
Second, Peter’s statementoverturns the meaning of Jesus’death by relating it
to God’s exaltationof Jesus. I do not suggestthis in the Johannine sense (John
8:28; 12:32), but in the sense that Jesus’Lordship overall is achievedthrough
his cross. Itis important to see the juxtaposition of Jesus’death and his

exaltation as ruler and savior. The defining element of Jesus’lordship and
thus the economy of his kingdom is one of overturning earthly powerand
dominance. The cross is the red carpetthat leads to the subversive lordship of
Jesus and defines his kingdom. If ancient rulers defined the nature of their
kingdom, then Jesus’kingdom is very unlike anything the apostles knew from
the Greco-Romanworld of the first century. The point is not unlike the one
made in Luke 22:25-26.
The rhetoric of obeying God rather than humans serves to highlight that
ceasing from public proclamation of Jesus would be submitting to the power
hungry modes of existence that typified the world. Jesus’resurrectionsays
there is something better.
Repentance and Forgiveness
Peter’s short messageconcludes proclaiming “repentance to Israeland
forgiveness ofsins.” Ultimately the entire public hubbub relates to God’s offer
of repentance and forgiveness. The apostles’message thatchallengedand
calledIsrael to God is brought not in judgment but, as we see in Acts 2–4, in
acts of renewaland in the extensionof forgiveness, whichare extended even to
those who scoffedat the messageandfound it offensive. Public proclamation
of Jesus in obedience to God rather than humans intends not to cut off those
who oppose;it intends to serve and even to suffer for doing it, pressing on to
witness to God’s renewalof all things.
Going Off the Rails
In 1980 Ozzy Osbourne releaseda song called“Crazy Train.” The chorus of
the song is ridiculously simple, but very evocative:“I’m going off the rails on
a crazy train.” What the apostles were doing must have seemedlike this to
much of the surrounding world. The Pharisees andleaders certainly seemto
think this. Drawing attention to the public proclamation of Jesus as Lord was
indeed crazy. This crazy train, Peter is clearto note, does not have a human
conductor, and God is taking it right off of the rails. This is not to condone
going off of the rails for its own sake orirresponsible witness to Jesus Christ.
Much depends on how one evaluates the rails in the first place. What to the
authorities of the time seemedlike going off the rails was accurate. Butthat’s

because from the perspective of Acts, the current rails on which the human
train journeyed were no longer bringing God’s forgiveness and renewal, but
actually hindering it.
https://www.workingpreacher.org/preaching.aspx?commentary_id=1616
Acts 5:27-32
The BestNews Ever
Check out these helpful resources
Biblical Commentary
Children’s Sermons
Hymn Lists
Acts 5:27-32
The BestNews Ever
By The Rev. Dr. David E. Leininger
Holy Humor Sunday. An older couple gotup one morning and stumbled into
the kitchen. They both stared at the coffee pot, neither one volunteering to
make the coffee. Finallythe husband said, “Well, since you do the cooking,
you should make the coffee.”
“No,” she responded. “You drink most of it, so you should make it.”
“I still think it’s your job,” he answeredcrossly.
“Actually, the Bible has the final answer,” she said. “Open it towards the end
of the New Testament. Up at the top of the pages it says:HE-BREWS!”
Uh-huh.

This 85 year old couple, having been married almost60 years, had died in a
car crash. They had been in goodhealth the lastten years mainly due to her
interest in health food, and exercise. Whenthey reachedthe pearly gates, St.
Petertook them to their mansion which was deckedout with a beautiful
kitchen and masterbath suite and Jacuzzi. As they “oohedand aahed” the old
man askedPeterhow much all this was going to cost. “It’s free,” Peter
replied, “this is Heaven.”
Next they went out back to survey the championship golf course that the home
backedup to. They would have golfing privileges everyday and eachweek the
course changedto a new one representing the greatgolf courses onearth. The
old man asked, “whatare the greenfees?” Peterreplied that this is heaven, so
you play for free.
Next they went to the club house and saw the lavish buffet lunch with the
cuisines of the world laid out. “How much to eat?” askedthe old man.
“Don’t you understand yet? This is heaven, it is free!” Peterreplied with some
exasperation.
“Well, where are the low fat and low cholesteroltables?”the old man asked
timidly.
Peterlectured, “That’s the best part…you caneat as much as you like of
whateveryou like and you never getfat and you never get sick. This is
Heaven.”
With that the old man went into a fit of anger, throwing down his hat and
stomping on it, and shrieking wildly. Peterand his wife both tried to calm him
down, asking him what was wrong. The old man lookedat his wife and said,
“This is all your fault. If it weren’t for your blasted bran muffins, I could have
been here ten years ago!”
Your turn…(congregationmembers share their own stories)
Jesus loveda good party. He performed his first miracle at a wedding
receptionin Cana, turning water into wine. In the parable of the Prodigal
Son, Jesus tells us that the overjoyed father threw a big party for his

returning son. “We are going to have a feast, a celebration,” the father
declared, “becausethis sonof mine was dead and has come to life; he was lost
and is found.”(1)
For centuries, in Catholic, Orthodox, and Protestantcountries, Easter
Monday and “Bright Sunday” (the Sunday after Easter)were observedby the
faithful as “days of joy and laughter” with parties and picnics to celebrate
Jesus’resurrection. Parishioners andpastors played practicaljokes on each
other, drenched eachother with water, sang, and danced. It was a time for
folks to tell jokes and have fun. It was rooted in the musings of early church
theologians that God played a wonderful practicaljoke on the devil by raising
Jesus from the dead. “Risus paschalis – the Easterlaugh,” they calledit.
But somehow, the celebrationdid not seemto make it to American shores. So
in 1988, a group called the Fellowshipof Merry Christians began encouraging
members to resurrectthe old observance ofEasterMonday or “Bright
Sunday.”(2) The idea took off. And the truth is that one day to honor Jesus’
resurrection(Easter)is not enough anyway, so fun-filled celebrations onHoly
Humor Sunday have become a tradition in increasing numbers of churches
across denominationallines.
A SUBSCRIBER SAYS:“SermonWritertakes the pressure awaywhen time
is pressing.”
TRY SERMONWRITER!
Resourcesto inspire you — and your congregation!
GET YOUR FOUR FREE SAMPLES!
Click here for more information
Congregationskeepcoming up with creative and hilarious ways to celebrate
the resurrection. Worshipers are invited to come dressedin their brightest
colors, in outlandish clothing with funny hats, outrageous wigs, andso on.
Choirs show up wearing bathrobes or little-kid outfits, and play kazoos. Party
favors and noisemakers are passedoutencouraging everyone to “make a

Witnesses of Salvation Through Obedience to God

Witnesses of Salvation Through Obedience to God

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Witnesses of Salvation Through Obedience to God

Similar to Witnesses of Salvation Through Obedience to God (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Witnesses of Salvation Through Obedience to God