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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 5:17–25. His three-level outline is real structure in the source text, so it is rendered as structure.
Never did any good work go on with any hope of success, but it met with opposition; those that are bent to do mischief cannot be reconciled to those who make it their business to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind; and it would have been strange if the apostles had gone on thus teaching and healing and had had no check. In these verses we have the malice of hell and the grace of heaven struggling about them, the one to drive them off from this good work, the other to animate them in it,
I.The priests were enraged at them, and shut them up in prison, Act 5:17, Act 5:18. Observe,
1.Who their enemies and persecutors were. The high priest was the ringleader, Annas or Caiaphas, who saw their wealth and dignity, their power and tyranny, that is, their all, at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ should get ground and prevail among the people. Those that were most forward to join with the high priest herein were the sect of the Sadducees, who had a particularly enmity to the gospel of Christ, because it confirmed and established the doctrine of the invisible world, the resurrection of the dead, and the future state, which they denied. It is not strange if men of no religion be bigoted in their opposition to true and pure religion.
2.How they were affected towards them, ill affected, and exasperated to the last degree. When they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose up in a passion, as men that could no longer bear it, and were resolved to make head against it, being filled with indignation at the apostles for preaching the doctrine of Christ, and curing the sick, - at the people for hearing them, and bringing the sick to them to be cured, - and at themselves and their own party for suffering this matter to go so far, and not knocking it on the head at first. Thus are the enemies of Christ and his gospel a torment to themselves. Envy slays the silly one.
3.How they proceeded against them (Act 5:18): They laid their hands on them, perhaps their own hands (so low did their malice make them stoop), or, rather, the hands of their officers, and put them in the common prison, among the worst of malefactors. Hereby they designed,
(1.)To put a restraint upon them; though they could not lay any thing criminal to their charge worthy of death or of bonds, yet while they had them in prison they kept them from going on in their work, and this they reckoned a good point gained. Thus early were the ambassadors of Christ in bonds.
(2.)To put a terror upon them, and so to drive them off from their work. The last time they had them before them, they only threatened them (Act 4:21); but now, finding that this did not do, they imprisoned them, to make them afraid of them.
(3.)To put a disgrace upon them, and therefore they chose to clap them up in the common prison, that, being thus vilified, the people might not, as they had done, magnify them. Satan has carried on his design against the gospel very much by making the preachers and professors of it appear despicable.
II.God sent his angel to release them out of prison, and to renew their commission to preach the gospel.
The powers of darkness fight against them, but the Father of lights fights for them, and sends an angel of light to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out.
1.The apostles are discharged, legally discharged, from their imprisonment (Act 5:19): The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison doors, and, in spite of all the vigilance and resolution of the keepers that stood without before the doors, brought forth the prisoners (see Act 5:23), gave them authority to go out without crime, and led them through all opposition. This deliverance is not so particularly related as that of Peter (Act 12:7, etc.); but the miracle here was the very same. Note, There is no prison so dark, so strong, but God can both visit his people in it, and, if he pleased, fetch them out of it. This discharge of the apostles out of prison by an angel was a resemblance of Christ's resurrection, and his discharge out of the prison of the grave, and would help to confirm the apostles' preaching of it.
2.They are charged, and legally charged, to go on with their work, so as thereby to be discharged from the prohibition which the high priest laid them under; the angel bade them, Go, stand, and speak in the temple to the people all the words of this life, Act 5:20. When they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it was that they might to on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my soul live, and it shall praise thee, Psa 119:175. Bring my soul out of prison (as the apostles here), that I may praise thy name, Psa 143:7. See Isa 38:22. Now in this charge given them, observe,
(1.)Where they must preach: Speak in the temple. One would think, though they might not quit their work, yet it had been prudent to go on with it in a more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No; "Speak in the temple, for this is the place of concourse, this is your Father's house, and it is not to be as yet quite left desolate." It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation.
(2.)To whom they must preach: "Speak to the people; not to the princes and rulers, for they will not hearken; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the people, to all in general, for all are concerned." (3.) How they must preach: Go, stand, and speak, which intimates, not only they must speak publicly, stand up and speak, that all may hear; but that they must speak boldly and resolutely: Stand and speak; that is, "Speak it as those that resolve to stand to it, to live and die by it." (4.) What they must speak: All the words of this life. This life which you have been speaking of among yourselves, referring perhaps to the conferences concerning heaven which they had among themselves for their own and one another's encouragement in prison: "Go, and preach the same to the world, that others may be comforted with the same comforts with which you yourselves are comforted of God." Or, "of this life which the Sadducees deny, and therefore persecute you; preach this, though you know it is this that they have indignation at." Or, "of this life emphatically; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name." Or, "these words of life, the very same you have preached, these words which the Holy Ghost puts into your mouth." Note, The words of the gospel are the words of life, quickening words; they are spirit, and they are life; words whereby we may be saved - that is the same with this here, Act 11:14. The gospel is the word of this life, for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and eternal life are brought so much to light in the gospel that they may be called this life; for the word is nigh thee. Note, The gospel is concerning matters of life and death, and ministers must preach it and people hear it accordingly. They must speak all the words of this life, and not conceal any for fear of offending, or in hope of ingratiating themselves with their rulers. Christ's witnesses are sworn to speak the whole truth.
III.They went on with their work (Act 5:21):
When they heard this, when they heard that it was the will of God that they should continue to preach in the temple, they returned to Solomon's porch, Act 5:12. 1. It was a great satisfaction to them to have these fresh orders. Perhaps they began to question whether, if they had their liberty, they should preach as publicly in the temple as they had done, because they had been told, when they were persecuted in one city, to flee to another. But, now that the angel ordered them to go preach in the temple, their way was plain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satisfied concerning our duty, our business is to keep close to this, and then we may cheerfully trust God with our safety. (2.) They set themselves immediately to execute them, without dispute or delay. They entered into the temples early in the morning (as soon as the gates were opened, and people began to come together there), and taught them the gospel of the kingdom: and did not at all fear what man could do unto them. The case here was extraordinary: the whole treasure of the gospel is lodged in their hands; if they be silent now the springs are shut up, and the whole work falls to the ground and is made to cease, which is not the case of ordinary ministers, who therefore are not by this example bound to throw themselves into the mouth of danger; and yet when God gives opportunity of doing good, though we be under the restraint and terror of human powers, we should venture far rather than let go such an opportunity.
IV.The high priest and his party went on with their prosecution, Act 5:21.
They, supposing they had the apostles sure enough, called the council together, a great and extraordinary council, for they summoned all the senate of the children of Israel. See here,
1.How they were prepared, and how big with expectation, to crush the gospel of Christ and the preachers of it, for they raised the whole posse. The last time they had the apostles in custody they convened them only before a committee of those that were of the kindred of the high priest, who were obliged to act cautiously; but now, that they might proceed further and with more assurance, they called together, pasan tēn gerousian - all the eldership, that is (says Dr. Lightfoot), all the three courts or benches of judges in Jerusalem, not only the great sanhedrim, consisting of seventy elders, but the other two judicatories that were erected one in the outer-court gate of the temple, the other in the inner or beautiful gate, consisting of twenty-three judges each; so that, if there was a full appearance, here were one hundred and sixteen judges. Thus God ordered it, that the confusion of the enemies, and the apostles' testimony against them, might be more public, and that those might hear the gospel who would not hear it otherwise than from the bar. Howbeit, the high priest meant not so, neither did his heart think so; but it was in his heart to rally all his forces against the apostles, and by a universal consent to cut them all off at once.
2.How they were disappointed, and had their faces filled with shame: He that sits in heaven laughs at them, and so may we too, to see how gravely the court is set; and we may suppose the high priest makes a solemn speech to them, setting forth the occasion of their coming together - that a very dangerous faction was now lately raised at Jerusalem, by the preaching of the doctrine of Jesus, which it was needful, for the preservation of their church (which never was in such danger as now), speedily and effectually to suppress - that it was now in the power of their hands to do it, for he had the ringleaders of the faction now in the common prison, to be proceeded against, if they would but agree to it, with the utmost severity. An officer is, in order hereunto, despatched immediately to fetch the prisoners to the bar. But see how they are baffled.
(1.)The officers come, and tell them that they are not to be found in the prison, Act 5:22, Act 5:23. They last time they were forthcoming when they were called for, Act 4:7. But now they were gone, and the report which the officers make is, "The prison-doors truly found we shut with all safety" (nothing had been done to weaken them); "the keepers had not been wanting to their duty; we found them standing without before the doors, and knowing nothing to the contrary but that the prisoners were all safe: but when we went in we found no man therein, that is, none of the men we were sent to fetch." It is probable that they found the common prisoners there. Which way the angel fetched them, whether by some back way, or opening the door and fastening it closely again (the keepers all the while asleep), we are not told; however it was, they were gone. The Lord knows, though we do not, how to deliver the godly out of temptation, and how to loose those that are in bonds for his name's sake, and he will do it, as here, when he has occasion for them. Now think how confused the court looked, when the officers made this return upon their order (Act 5:24): When the high priest, and the captain of the temple, and the chief priests, heard these things, they were all at a plunge, and looked one upon another, doubting what this thing should be. They were extremely perplexed, were at their wits' end, having never been so disappointed in all their lives of any thing they were so sure of. It occasioned various speculations, some suggesting that they were conjured out of the prison, and made their escape by magic arts; others that the keepers had played tricks with them, knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful escape, they would be the more followed; others that, though perhaps they had frightened them from Jerusalem, they should hear of them again in some part or other of the country, where they would do yet more mischief, and it would be yet more out of their power to stop the spreading of the infection; and now they begin to fear that instead of curing the ill they have made it worse. Note, Those often distress and embarrass themselves that think to distress and embarrass the cause of Christ.
(2.)Their doubt is, in part, determined; and yet their vexation is increased by another messenger, who brings them word that their prisoners are preaching in the temple (Act 5:25): "Behold, the men whom you put in prison, and have sent for to your bar, are now hard by you here, standing in the temple, under your nose and in defiance of you, teaching the people." Prisoners, that have broken prison, usually abscond, for fear of being retaken; but these prisoners, that here made their escape, dare to show their faces even where their persecutors have the greatest influence. Now this confounded them more than any thing. Common malefactors may have art enough to break prison; but those are uncommon ones that have courage enough to avow it when they have so done.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
This was done both for the encouragement of the disciples, and for the benefit and instruction of the others. And observe how the proceeding in the present instance is just the same as in what Christ Himself did. Namely, in His miracles though He does not let men see them in the act of being wrought, He furnishes the means whereby they may be apprised of the things wrought: thus, in His Resurrection, He did not let them see how He rose; in the water made wine, the guests do not see it done, for they have been drinking much, and the discernment He leaves to others. Just so in the present case, they do not see them in the act of being brought forth, but the proofs from which they might gather what had been done, they do see. And it was by night that the Angel put them forth. Why was this? Because in this way they were more believed than they would have been in the other.
He did not bring them away to benefit themselves thereby, but, "Stand," he says, "and speak in the temple to the people." But if the guards had put them out, as those thought, they would have fled, that is, supposing they had been induced to come out: and if those had put them forth, they would not have stood in the temple, but would have absconded. No one is so void of sense, as not at once to see this.
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Summary
Acts 5:20 delivers a divine imperative to the miraculously freed apostles: to return immediately to the very public square of the temple and boldly proclaim the entirety of the Gospel message. This command underscores God's sovereignty over human opposition, the indispensable nature of the life-giving message of Christ, and the unwavering courage required of His messengers, even in the face of severe persecution.
Context
Literary Context
This verse is situated at a critical juncture following a period of intense spiritual growth and miraculous activity within the early church, which had drawn the ire of the religious establishment. The high priest and the Sadducees, filled with jealousy, had arrested the apostles and imprisoned them (Acts 5:17-18). However, in a dramatic display of divine intervention, an angel of the Lord supernaturally opened the prison doors by night, leading them out (Acts 5:19). Rather than instructing them to flee or seek refuge, the angel's command in verse 20 is a direct and audacious directive to return to the heart of their previous confrontation—the temple—and resume their public proclamation, setting the stage for their immediate obedience and subsequent re-arrest.
Historical & Cultural Context
The temple in Jerusalem was not merely a place of worship but the central hub of Jewish religious, social, and political life. It was a bustling public space where people gathered for prayer, teaching, and commerce. Preaching in the temple meant reaching a vast and diverse audience, including pilgrims from across the Roman world. The Sadducees, who were the primary antagonists here, were a powerful aristocratic sect that controlled the temple and rejected the concept of resurrection, a core tenet of the apostles' message about Jesus. Therefore, the command to speak "in the temple" was a direct challenge to the established religious authority and a strategic move to ensure the Gospel's widespread dissemination in the most influential public forum available.
Key Themes
Acts 5:20 powerfully articulates several foundational themes. Firstly, it highlights Divine Deliverance and Protection, showcasing God's active intervention to protect His servants and advance His kingdom, demonstrating that no human authority can thwart His purposes, a theme echoed in Peter's later angelic release. Secondly, it emphasizes Unwavering Boldness in Proclamation, as the apostles are commanded to continue speaking openly despite their recent imprisonment and the clear threat of further persecution. This reflects their earlier declaration to obey God rather than men and underscores the indispensable nature of the Gospel message. Thirdly, the phrase "all the words of this life" points to the Life-Giving Nature of the Gospel, distinguishing it from the spiritual deadness of legalism and presenting it as a message of hope, redemption, and new life through Christ. This message was accompanied by many signs and wonders, validating its divine origin.
Exposition and Analysis
Key Word Analysis
This imperative verb signifies not merely physical movement but a purposeful journey or mission. In this context, it is a command for immediate, active engagement, urging the apostles to move from a place of miraculous deliverance directly into the public sphere. It underscores the dynamic and outward-focused nature of the divine commission.
This verb implies taking a firm, fixed, and resolute position. It suggests more than just physical presence; it conveys a posture of readiness, authority, and unwavering resolve in the face of potential opposition. The apostles were to stand their ground, publicly and unashamedly, as heralds of the new message.
Derived from zaō, this term refers to a profound, spiritual, and eternal quality of existence that originates from God, distinct from mere biological or psychological life (psychē). It encompasses the true, abundant, and everlasting life that Jesus offers, which transcends earthly limitations and death.
Verse Breakdown
"Go, stand and speak"
This triple imperative conveys an urgent, active, and public command. It demands immediate obedience, a firm stance, and vocal proclamation, indicating that the Gospel is not to be hidden but boldly declared.
"in the temple"
This specifies the location for their proclamation. The temple, as the central and most public religious site in Jerusalem, ensured the widest possible audience and directly challenged the very authorities who had sought to silence them.
"to the people"
This identifies the broad and inclusive audience. The message was not for a select few or a private gathering but for the general populace, emphasizing the universal scope and accessibility of the Gospel.
"all the words of this life"
This defines the content and nature of their message. It refers to the comprehensive Gospel of Jesus Christ, which offers spiritual vitality, eternal salvation, and a new way of living empowered by God, in stark contrast to the spiritual death often associated with legalistic adherence to the Law.
Literary Devices
The verse employs several powerful literary devices. The Imperative Mood is prominent with the commands "Go," "stand," and "speak," conveying the urgency, authority, and non-negotiable nature of the divine instruction. There is a strong sense of Irony and Contrast as the apostles, miraculously freed from prison, are immediately commanded to return to the very public place where they were apprehended, highlighting God's power to overturn human attempts at suppression. The phrase "words of this life" utilizes Metonymy, where "life" stands for the Gospel message itself, which is the source and embodiment of true life. Furthermore, the "temple" functions as a powerful Symbol, representing the heart of Jewish religious and national identity, thus making it a profoundly significant stage for the proclamation of the new covenant message.
Theological and Thematic Connections
Acts 5:20 powerfully articulates God's unwavering commitment to His redemptive plan, demonstrating His sovereignty over human institutions and His active protection of His messengers. The command to speak "all the words of this life" underscores the intrinsic nature of the Gospel as a message of spiritual vitality and eternal existence, contrasting sharply with the spiritual death inherent in sin and legalism. It reveals that the divine message is not merely information but a transformative power that imparts genuine life. This passage serves as a timeless reminder that faithful proclamation often requires radical obedience and courage, even when it means confronting hostile powers in the very places they exert their control.
Reflection and Application
Acts 5:20 remains a profound and challenging call to believers today, urging us to consider the depth of our commitment to the Gospel and our willingness to share it. It reminds us that God's mission is unstoppable, even when faced with seemingly insurmountable opposition or personal risk. The miraculous deliverance of the apostles serves as a powerful testament to God's protective hand over those who faithfully obey His call. We are entrusted with a message that offers true, eternal "life" in a world desperately searching for meaning and hope. This should compel us to overcome fear and complacency, seeking opportunities to boldly and clearly articulate the transformative power of Christ in our own "temples"—our workplaces, communities, and spheres of influence. Our obedience, like that of the apostles, is paramount, demonstrating our trust in God's sovereignty and the life-giving nature of His Word.
Questions for Reflection
FAQ
Why did the angel tell them to go back to the temple, the very place they were arrested?
The angel's instruction for the apostles to return to the temple, despite their recent arrest there, underscores several key theological truths. Firstly, it demonstrates God's absolute sovereignty over human authority; no prison or human decree can thwart His divine plan. Secondly, the temple was the most public and influential gathering place in Jerusalem, ensuring that the Gospel message would reach the widest possible audience. God's desire was for His message to be proclaimed openly and without fear, challenging the religious establishment directly where its power was most concentrated. It was a divine strategy to maximize the impact of the message and display the apostles' unwavering boldness, which was a testament to the power of the Holy Spirit within them.
What does "all the words of this life" specifically refer to?
"All the words of this life" refers to the comprehensive message of the Gospel of Jesus Christ. It encompasses the good news of His incarnation, sinless life, atoning death, glorious resurrection, and ascension, as well as the offer of salvation, forgiveness of sins, and eternal life through faith in Him. This "life" is not merely biological existence but a profound, spiritual, and eternal vitality that comes from God through Christ. It is the message that brings spiritual regeneration, reconciliation with God, and participation in God's own divine life, as John 1:4 states, "In him was life, and the life was the light of men." The apostles were commissioned to proclaim the full scope of this transformative reality.
Christ-Centered Fulfillment
Acts 5:20 finds its profound Christ-centered fulfillment in Jesus Himself, who is the very embodiment and source of "this life." The apostles were commanded to speak "all the words of this life" because Jesus had declared, "I am the way, the truth, and the life" and "I have come that they may have life, and have it to the full" (John 10:10). The "words" they were to speak were not merely human doctrines but the divine revelation of God's redemptive plan centered on His Son. Their message was validated by Christ's resurrection, which demonstrated His victory over death and His power to grant eternal life. The apostles, empowered by the Holy Spirit whom Christ had promised (Acts 1:8), were now proclaiming the reality of a new life available through faith in the resurrected Lord. This new life is a spiritual union with Christ, where "Christ is our life" (Colossians 3:4), leading to a transformed existence that culminates in eternal fellowship with God. Thus, the command in Acts 5:20 is ultimately a call to proclaim Christ, the very essence and giver of life.