CRITICAL REMARKS
Acts 5:12-13. Among the people.—I.e., the population of Jerusalem. All.—Either all the apostles, the rest being believers and unbelievers (Alford, Olshausen, Hackett), or more likely all the believers, the rest being the people, or those not believing (Bengel, De Wette, Meyer, Holtzmann, Zöckler, Spence, and others).
Acts 5:15. Into the streets.—So the best MSS. (א, A, B, D2). Codex D reads κατὰ, along or down, as if whole streets were occupied with sick people. That couches were cheap articles (Kuinoel) used by the common people, whereas the rich employed beds, is an unfounded distinction. The shadow of Peter, etc., should read, that, Peter coming along, at least his shadow, etc. Compare the miracles wrought by Paul’s handkerchiefs (Acts 19:12). It is not expressly said that Peter’s shadow worked cures, but this is thought by some (Zeller, Holtzmann, Besser) to be implied by the narrator in the statement of.
Acts 5:16. And they were healed every one.—Yet the clause does not say they were healed by Peter’s shadow. “If however this really took place with respect to some of them, it was, done through faith” (Stier). (See further in “Hints.”)
HOMILETICAL ANALYSIS.—Acts 5:12-16
A Page from the Church’s Life; or, the Calm before a Storm
I. The miraculous activity of the apostles.—I. Its scene.
(1) Solomon’s porch, in the Temple (see on Acts 3:11). In spite of the Sanhedrim’s prohibitory menaces the apostles had returned to their accustomed post, thus carrying out their own intimation (Acts 4:19-20), and exhibiting praiseworthy faith and fortitude.
(2) The streets. Wherever the apostles were expected to come the sick were by friends carried out in couches and laid in the way, that at least Peter’s shadow might fall upon them.
2. Its form.
(1) Generally, signs and wonders (see Acts 2:22).
(2) Particularly, works of healing, wonders of mercy as distinguished from miracles of judgment like those performed on Ananias and Sapphira. This special activity in healing shown by the apostles was a manifest answer to the Church’s prayer (Acts 4:30).
3. Its subjects. The people—the outside public as opposed to the inside brethren. The miracle of judgment took place within the Church; the deeds of mercy were performed among the unbelievers.
4. Its result. It impressed the people towards the new cause, and gained accessions from their ranks to the Church community.
II. The rapid growth of the Church.—
1. Multitudes were added to the Lord. This was not what the Sanhedrists expected. Doubtless Annas and his colleagues supposed the apostles, with their followers, would be overawed by the display or authority which had been made. Little knew they that the apostles had on their sides, at their backs, and within their souls a higher authority and stronger power than that of the Sanhedrim (Romans 8:31). Nor were the Church’s accessions flowing in in smaller, but larger numbers than before; and these composed not of women merely, who might be regarded as sentimental and impulsive, but of men also, who were less easily moved by feeling than by judgment. “Men and women to make amends for Ananias and Sapphira,” writes Stier, who likewise adds, “it must, of course, be understood that when married couples were among these believers, their children were included in the bond of union and were looked upon as hallowed.”
2. Through the preaching of the word. It cannot be inferred that the apostles only worked miracles, and did not teach. Nor is it reasonable to hold that what attracted the multitudes was the exhibition of supernatural power rather than the unfolding of Christian wisdom. It is not the sign that converts, but the thing signified. The Holy Ghost applies not miracles but truth to the heart and conscience (see John 16:13-14).
3. In spite of the judgment pronounced on Ananias and Sapphira. At first this appeared to exercise a deterrent influence upon the crowds. Ultimately the word of God prevailed, and drew them over to the apostles and to the Lord in large companies.
Learn.—
1. That no opposition will hinder a true minister from his sacred calling.
2. That nothing should be allowed to break the unity of a Christian congregation.
3. That faithful ministers and united Churches will always command the respect of outside beholders.
4. That so long as a Church is alive with the life of the Holy Spirit it will grow.
5. That it is a mistake to fancy Christian discipline will frighten people from joining a Church.
HINTS AND SUGGESTIONS
Acts 5:12-14. The Palmy Days of the Primitive Church.—Then the Christian disciples were—
I. United among themselves, which they have never been since.
II. Magnified by the people.—Whereas, alas! now they are too often despised.
III. Increased from without—Instead of which there has often been a falling away from within.
Acts 5:14. Four Causes of Joy in a Christian Church.
I. When the preaching of the gospel results in making believers.—That shows the truth is being preached with the Holy Ghost sent down from heaven.
II. When those who believe do not stand aloof in isolation from their Christian brethren, but connect themselves with the fellowship of the saints. This is what is meant by being added to the Lord.
III. When the number of the Church’s converts is large.—No doubt one soul is infinitely valuable; but special gladness attends the ingathering of multitudes.
IV. When the Church’s converts include persons of both sexes.—Within the Church there is a place for both men and women. Each has services to render which the other cannot perform. A cause of regret it is when either of them stand aloof in hostility or indifference towards Christianity.
Acts 5:15. Peter’s Shadow.
I. It is not affirmed in the narrative that Peter’s shadow wrought miracles, though Paul’s handkerchiefs and aprons did (Acts 19:12).—That Peter’s shadow could effect cures may have been only a notion of the people, not of Peter or of Luke.
II. If Peter’s shadow wrought miracles, it was only instrumentally, as was the case with the hem of Christ’s garment (Matthew 20:21) and the handkerchiefs and aprons of Paul.—Any instrument will do to work a miracle with when it is used by Him who can work equally well with or without an instrument.
III. If Peter’s shadow wrought miracles, the credit was due neither to the shadow nor to Peter, but to God, “who alone doeth great wonders” (Psalms 136:4), and to Christ, from whom the healing virtue proceeded.
IV. If Peter’s shadow wrought miracles, how much more could Peter’s Master, the Risen Christ, do the same!
Note on Peter’s Shadow.—“We need find no stumbling-block in the fact of Peter’s shadow having been believed to be (or, as is surely implied, having been) the medium of working miracles. Cannot the ‘Creator Spirit’ work with any instruments or with none, as pleases Him? And what is a hand or a voice more than a shadow, except that the analogy of the ordinary instrument is a greater help to faith in the recipient? Where faith, as apparently here, did not need this help, the less likely medium was adopted” (Alford). “Those who take offence at the healing virtue of Peter’s shadow and of Paul’s sweat band (Acts 19:12) understand not the humane and condescending gentleness of God, who deals with all who seek His help according to each one’s understanding. The shadow, indeed, wrought not the healing, and had any one trusted in the overshadowing of a mere man he would assuredly have been punished by the spirit-trying apostle; but the healing was wrought by the power of God, which the sick sought in Peter, who looked upon them as he did upon the lame man (Acts 3:4), and gave them what he had, according to their faith” (Besser).