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INTRODUCTION

In our quest to uncover the end-times themes buried within the Book of Acts, we have begun to unveil the hidden depths and subtle intricacies of the early church's well-developed eschatology. We learned that eschatology is not for cloud gazers, numerologists, or makers of jumbled charts but for those who are willing to put in the work to see the Kingdom built. It is not filled with a mass of spiritually overweight spectators who are just as much a consumer of church as the Nutty Professor is a consumer of fried chicken. But unlike the Klumps, this one is not a joke. 

Instead, the eschatology Luke records is for the one who will put his hand to the proverbial plow and break a symbolic sweat. It is for the here and now not to decode the uncertain events concerning an even less certain future. Acts tells us when the Holy Spirit came upon the apostles and other believers, and when they began doing miracles in Jerusalem and Samaria, that the end was upon them; the end of the ages had come. 

For some, that end would climax in smoke and flames, devastation and destruction, as seen temporally in the events of AD 70, which stands as a type of eternal hell. For others, the end of the Old Covenant era of temples, a priesthood, and feasts would be joyfully replaced by the reign of God's one and only Son, who sat at His right hand until all of His enemies would be made a footstool for His feet. Moreover, as we learned last week, His reign would not cease, be paused, or could ever be overcome until the whole world, every family on earth, is under the blessing of God! What a glorious message our friend and brother Luke has been telling us! 

Now, as we stand upon the plank of our ninth blog in Acts, my aim is for us to be recast into its bristling blue waters, a new tank of oxygen in tow, as we plunge into its fifth chapter. However, before we put on our snorkel, we need to remember the flow of the book. In Acts 1, Jesus prepares His disciples for what life and the Kingdom will look like in His absence as they wait for the promised Spirit to come and empower them. In Acts 2, Jesus sends the third member of the trinity upon them in dramatic fashion, causing a crowd to swell, Peter to preach, and about three thousand souls to be added to the believing ranks. After his first powerful sermon, in Acts 3, the apostles began performing miracles in the city, drawing another large crowd, and Peter preaching another powerful sermon. Out of fear that these events would spark an uncontrollable revival, the Jewish leaders began persecuting and arresting believers in Acts chapter 4, especially those who served God publicly. 

As the narrative unfolds into Acts 5, we find the apostles released, only to be swiftly summoned before the Sanhedrin – the paramount Jewish council of the era. Their alleged transgression centers on their steadfast and unyielding proclamation of the name of Jesus despite explicit directives to desist from their missionary activities. This resolute commitment to their faith prompts vehement opposition from the religious authorities, who seek to quell the burgeoning Christian movement once and for all.

Acts 5:33-39, therefore, emerges as a pivotal juncture within this narrative. It is a moment when the Sanhedrin, incensed by the apostles' unwavering conviction to continue unabated, prepares themselves to take severe and even bloody action against the apostles as they had against their Lord. However, amidst this maelstrom of tumult and theological fervor, an unlikely voice of moderation rose in the form of Gamaliel – a respected Pharisee and a learned doctor of Jewish Law, who plays prominently in today's passage, along with the two false messianic figures we will hear about in a moment. He, Gamaliel, ardently advocates for the council to proceed with extreme caution lest they be found laboring against God. 

The events chronicled in Acts 4 through Acts 5 encapsulate a volatile chapter in the annals of the early Christian church and will teach us much about eschatology. Let us read verses 33-39.

33 But when they heard this, they were cut to the quick and intended to kill them. 34 But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the council and gave orders to put the men outside for a short time. 35 And he said to them, "Men of Israel, take care what you propose to do with these men. 36 For some time ago, Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. 37 After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered. 38 So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown; 39 but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God."

HISTORICAL CONTEXT

First-century Judea, a region under Roman occupation and rule, was simmering with Messianic expectations. The Jewish populace longed for a deliverer, a Messiah, who would free them from the shackles of Roman oppression as Moses had done in Egypt. The fervor and anticipation that characterized this era is surprising on the one hand since their actual Messiah had come, and they killed Him. Beyond the hypocrisy and foolishness, this heightened desire for an eschatological messiah set the stage for several charismatic leaders to rise up as false messiahs and lead the people astray. In that sense, these events are not surprising at all since Jesus predicted they would happen (Matthew 24:11). As per usual, Jesus is correct, and the futurists are wrong. 

Now, on to the narrative. 

GAMALIEL: Wisdom in an Age of Tumult

Acts 5:34 introduces Gamaliel, a Pharisee and a respected doctor of Jewish Law. His counsel to the Sanhedrin stands out as a voice of moderation amidst the turmoil. The wisdom and sagacity that Gamaliel exhibits are not confined to the New Testament. Extra-biblical sources, most notably the works of the Jewish historian Flavius Josephus, paint a vivid portrait of this revered figure.

Josephus, in his "Antiquities of the Jews," provides invaluable insights into the character and influence of Gamaliel. He describes Gamaliel as a highly esteemed teacher of the Law, known for his leniency and his cautious approach to decision-making. Gamaliel's counsel in Acts 5 aligns seamlessly with his historical reputation for advocating prudence and temperance. This correlation adds a rich layer to our understanding of Gamaliel's character and his unlikely role in the early Christian community.

THEUDAS: A Charismatic Messiah Claimant

Verse 36 introduces a man named Theudas, a figure whose life is deeply intertwined with the tumultuous political landscape of first-century Judea. Theudas, a charismatic leader, boldly proclaimed himself to be the Messiah and managed to gather a significant following around him. 

Josephus, the eminent Jewish historian, explicitly mentions Theudas in his writings. He reports that Theudas gathered a group of followers, promising to part the Jordan River at his command as Elisha had before. However, this rebellion was swiftly crushed by Roman authorities, leading to Theudas' demise and total discrediting of his potential messiahship. The historical accounts of Theudas in Josephus's writings validate the New Testament's portrayal, emphasizing the fervent Messianic expectations that characterized the era.

JUDAS OF GALILEE: A Rebel Leader

Verse 37 introduces another claimant to the Messianic throne, Judas of Galilee. He, too, led a revolt against Roman rule, asserting his authority as the Messiah. Extra-biblical sources provide a wealth of information on this intriguing figure. For instance:

Josephus, in his "Antiquities of the Jews," offers a comprehensive account of Judas of Galilee's activities. He describes Judas as the founder of the "Fourth Philosophy," a movement vehemently opposed to Roman taxation and authority. Judas' armed rebellion aimed to resist the Roman census, and his actions ultimately led to a significant conflict with Roman forces that likewise was snuffed completely out. Josephus recounts how the revolt was suppressed with ruthless Roman reprisals. The historical records of Judas of Galilee in Josephus's works further underscore the volatile nature of Messianic claims and the profound consequences they could bear in the first-century Judean context.

ESCHATOLOGICAL ALLUSIONS

Acts 5:33-39, when viewed through an eschatological lens, reveals a deeper layer of significance. In the broader context of early Christian beliefs, the disciples of Jesus were profoundly influenced by His teachings regarding the end times. A particularly relevant passage is found in Matthew 24, where Jesus predicts the emergence of false messiahs and intense tribulations. The mention of figures like Theudas and Judas of Galilee, who claimed the Messianic title and led revolts against Roman authority, strongly supports the prophecies of Christ in Matthew 24:10. Along with that, the uptick in sudden persecution, in the same context as the rise of false Messiah's, is precisely what Jesus was pointing to in Matthew 24:9.  

Moreover, in John 15-16, Jesus speaks of the coming of the Advocate (the Holy Spirit) and the world's rejection of His disciples. Jesus told them that the men of Jerusalem would soon butcher them, thinking they were doing service to God (John 16:2). Thus, the unfolding events in Acts can be seen as a fulfillment of these prophetic words, indicating the alignment of historical circumstances with eschatological expectations. 

FIGHTING AGAINST GOD?

The passage in Acts 5:33-39 reveals a profound irony in the unfolding events. Gamaliel's counsel to the Sanhedrin urges caution, and he wisely points out that history has shown the fate of those who claimed to be messiahs. Theudas and Judas of Galilee were charismatic leaders who declared themselves the Messiah and led revolts, met with violent ends, and their movements crumbled into obscurity. Gamaliel's words warn the Sanhedrin: "For if this plan or action is of men, it will be overthrown; but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God."

The irony lies in the fact that by opposing the apostles and their proclamation of Jesus as the true Messiah, the Jewish religious authorities were unwittingly putting themselves in a position where they were fighting against God. Their zeal to suppress the burgeoning Christian movement conflicted with the divine purpose of Almighty God, and they were punished for it.

Furthermore, it is a cautionary tale and a stark reminder of the potential consequences of resisting the work of God. History is filled with examples of individuals and institutions that opposed God's plan, only to find themselves on the wrong side of divine providence. The Jews' relentless persecution of the early Christians ultimately led to the destruction of their temple and the city of Jerusalem in AD 70.

FIGHTING FOR GOD?

As we reflect on the ironies presented in Acts 5, it becomes evident that our actions can either align with God's divine plan or lead us into opposition to His purposes. The challenge for us, as believers and followers of Christ, is to join the fight for God rather than fight against Him.

The early Christians in Acts understood the urgency of their mission, and they were willing to endure persecution, imprisonment, and even death to advance the message of Christ. They were not merely spectators but active participants in building the Kingdom of God on earth. 

In our modern era, where eschatological discussions abound, it is crucial to remember that our primary focus should be on advancing the Gospel and expanding the influence of Christ in our world. Instead of getting caught up in speculations about the end times or the various controversies in a woke and splintered world, we must train our minds to be focused on action! All of our lives are to be lived out for the glory and honor of Jesus Christ. Let that be our motivation for living! The air in our lungs. The meat and potatoes on our plates. And the scotch in our glasses. 

In conclusion, Acts 5 reminds us that our actions matter. Moreover, we have a choice. We can fight against God and His purposes in the world, which will bring us to ruin. Or we can fight with Him, join Him in His battle, and see the world come actively under His Lordship. According to Jesus, if you are not explicitly for Him, then you are actually against Him! You will either give all of your life in the service of your King, or you will be using your energies to perpetrate insurrections or rebellions. 

There is no neutrality here. Let us be humble and fervent! Let us labor to see Jesus' Kingdom built both here, now, and forever. And... Until next week, be blessed, as we will see you again next time on the Prodcast.