Peter's accusation before the in Acts 5.27-33 is a particularly remarkable moment in the book of Acts. The accused become, in a sense, the accusers. While the high priest reproaches the apostles for disobeying the ban on teaching in the name of Jesus and for wanting to “bring this man's blood upon us” (Acts 5.28), Peter turns this accusation back against the Jewish leaders.
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A direct and straightforward accusation
Peter declares:
“The God of our fathers raised up Jesus, whom you killed by hanging him on a tree” (Acts 5.30).
The expression is particularly strong. Peter does not try to soften the responsibility of the . He reminds them that its members handed Jesus over to death. He does not say that Jesus simply died, but that they “killed” him.
This accusation is similar to the one already made at Pentecost (Acts 2.23,36) and after the (Acts 3.13-15). It shows the consistency of the apostolic testimony.
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An allusion to Deuteronomy 21.22-23
The expression “hanged on a tree” was probably not chosen at random. It recalls Deuteronomy 21.22-23, where the one who is hanged on a tree is presented as being under the divine curse.
Peter thus seems to underline the paradox: the religious authorities treated Jesus as an accursed man rejected by God, when in reality God raised and exalted him. Paul will develop this idea in Galatians 3.13.
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An accusation accompanied by a call to repentance
Unlike a mere indictment, Peter immediately adds:
“God exalted him at his right hand as Prince and Savior, to give repentance and forgiveness of sins to Israel” (Acts 5.31).
The aim, then, is not to condemn the members of the once and for all. Peter still announces to them the possibility of forgiveness. Even those who took part in the condemnation of Jesus can benefit from salvation, as Peter had already declared before the crowd in Jerusalem (Acts 3.17-19).
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An accusation reinforced by the testimony of the Holy Spirit
Peter concludes:
“We are witnesses to these things, and so also is the Holy Spirit, whom God has given to those who obey him” (Acts 5.32).
The apostles do not present themselves as mere religious opponents. They affirm that their testimony is confirmed by the Holy Spirit himself. Thus, rejecting their message amounts to resisting the work of God, an accusation that Stephen will take up later in an even more explicit way (Acts 7.51).
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An accusation that provokes the fury of the Sanhedrin
The reaction is immediate:
“Enraged by these words, they wanted to put them to death” (Acts 5.33).
The verb used by Luke suggests deep irritation, a kind of inner tearing. The members of the understand perfectly the import of Peter's words. He recognizes no authority higher than that of God (Acts 5.29) and implicitly asserts that those who sit as judges are themselves guilty before God.
Conclusion
Peter's accusation is not that of a revolutionary seeking to provoke an uprising, but that of a witness who proclaims the truth with courage. It takes up the major theme of the book of Acts: men rejected and crucified Jesus, but God raised and exalted him (Acts 2.24). Paradoxically, this severe accusation is also an offer of grace, for Peter still announces to the leaders of Israel repentance and forgiveness of sins (Acts 5.31).
Thus, before the supreme tribunal of Israel, it is no longer really the apostles who are on trial; it is the itself that finds itself placed before God's verdict.