Acts Chapter 4 (2)

Scott Wilson

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Acts Chapter 4

Acts 4

The Passion Translation with notes from various Commentaries and Bibles

MAIN IDEA: Christians with holy courage know how to handle opposition, how to pray, and how to take care of each other.

Holman Bible Commentary

Peter and John Arrested

4 1–2 The teaching and preaching of Peter and John angered the priests, the captain of the temple police, and representatives of the Jewish sect of the Sadducees.[a] Acts 4:1 Of the three major sects of Judaism of that day (Pharisees, Essenes, and Sadducees), the Sadducees were a small but influential group that philosophically denied the supernatural and gravitated instead toward political control of the people. Their denial of the resurrection is what prompted their actions here. - They were furious that the people were being taught that in Jesus there is a resurrection from the dead. So while Peter and John were still speaking, the Jewish authorities came to the temple courts to oppose them.

A. Courage and Proclamation (vv. 1–7)

SUPPORTING IDEA: Religious leaders often provide the believer’s strongest opposition.

4:1. Notice how chapter 4 really continues the story of chapter 3. The religious officials approached Peter and John while they were speaking to the people. Early Jewish opposition came mainly from the Sadducees, priests from the tribe of Levi who saw themselves the protectors of tradition. They believed the Messiah was an ideal not a person, so all this talk of fulfilled prophecy in Jesus would have been offensive to their theology. Furthermore, they cooperated with Rome and would hardly want this kind of apocalyptic talk reaching Pilate or any other Roman official.

1 (4:1) Persecution: Peter and John were arrested and tried. They were arrested “as they spoke,” that is, while they were preaching. Remember that the cripple had walked through the temple leaping and praising God (Acts 3:8–11). A huge throng of thousands had rushed to see the cripple who had been healed and to hear the message being proclaimed by the two men who had such power. The temple was a massive building which could hold thousands (v. 5). (See Deeper Study # 1, Temple—Mt. 21:12–16.) The excitement and noise were bound to attract attention and bring the temple authorities to the scene. What they saw and heard disturbed them to no end. They thought they had eliminated the “Jesus movement” eight weeks earlier when they had crucified Jesus. They had heard about the preaching incident several days earlier and how excited the people had become (Acts 2:5f). Now these two men (Peter and John) were publicly preaching the rumor that God had raised Jesus from the dead.

And they were preaching, of all places, in the temple precincts.

It was time to investigate the matter, to nip the movement in the bud before it could spread. Note those who came to arrest them. As mentioned above, they stopped Peter right in the middle of his message.

The priests were probably those who were officiating in the temple at that particular time.

DEEPER STUDY # 1

(4:1) Priests: all the male descendants of Aaron were priests. In the time of Christ there were over twenty thousand priests. Since there was only one temple (located in Jerusalem), the priests were divided into groups. There were twenty-four groups, and each group served in the temple for one week twice a year (1 Chron. 24:1–6; 2 Chron. 22:8).

2. The captain of the temple. (See Deeper Study # 2, Temple Captain—Acts 4:1 for discussion.)

DEEPER STUDY # 2

(4:1) Temple Captain: this was the right-hand man, the chief executive officer or chief of staff to the High Priest. He was probably what Scripture calls the chief officer or “the ruler of the house of God” (Jer. 20:1; 1 Chron. 9:11; 2 Chron. 31:13; Neh. 11:11). He was responsible for the administration of the temple, which meant he was held accountable for the order and any disorder that took place within the temple precincts. His presence in arresting Peter and John is clearly understandable in light of the situation.

POSB Commentary3. The Sadducees. (See Deeper Study # 2—Acts 23:8 for discussion.)

4:2. At the heart of Sadducean theology lay the denial of the resurrection (Luke 20:27–40). Surely this aspect of Peter’s sermon greatly disturbed them more than any other. These strong words indicate annoyance and indignation. Luke uses the term to describe Paul’s reaction to the possessed girl in Acts 16.

Keep in mind that one official function of the Sadducees was to teach and interpret the Scriptures. Now these two unschooled former fishermen taught great crowds who seemed eager to hear what Peter and John had to say.

Holman Bible Commentary

3 They had them arrested, and since it was already evening they kept them in custody until the next day.

4 Yet there were many in the crowd who believed the message, [b] Acts 4:4 Or “the Word” (Gr. logos). - bringing the total number of men who believed [c] Acts 4:4 Although the cultural way of numbering the Jewish crowd is technically “adult males,” the usage of the Greek term ton andron is consistently found throughout Greek literature as an inclusive and formal term of respect, similar to “ladies and gentlemen.” Including women and children, the early church swelled rapidly into tens of thousands. - to nearly five thousand!

4:3–4. Luke introduces the first act of open opposition against the Christians by telling us Peter and John were held in custody overnight. The captain was the commanding officer of the temple police who certainly had the authority to do this, especially backed by the Sadducean priests described in verse 1. But, says Luke. We might say, “meanwhile.” Even though Peter and John might have been the first Christians to spend the night in jail for their faith, the message still spread, and more people trusted Christ. Now the total number of Jewish Christians had reached five thousand. One would not want to make any dogmatic points about the number, but five thousand may well be the complete total, despite the use of the word men. This term, because of the way Luke uses it in Acts, does not necessarily exclude women.

Holman Bible Commentary

2 (4:2–4) Religionists—Persecution—Worldliness: Peter and John suffered abuse because they preached the resurrection. The officials were threatened by the preaching of Jesus being raised from the dead. They knew that it was the nature of people to respond to hope, especially to great hope. They also knew that great excitement existed within the people’s heart for the coming of the Messiah and that it would take only a small spark of hope to set the excitement aflame (see Deeper Study # 2—Mt. 1:18). They just could not allow Jesus to be preached, not the hope of His resurrection, for the resurrection meant that all men who followed Him would arise. People ached and were ripe for such a message.

Therefore, the authorities, knowing the nature of man and the situation, were threatened. If the people turned to the new movement, the authorities …

• feared the loss of the people—their loyalty, recognition, and esteem.

• feared the loss of position, authority, and livelihood. If they lost the loyalty of the people or allowed a disturbance, the Romans would replace them with other officials. The Romans were usually tolerant, but they were quick to stamp out disorder and disloyalty.

• feared the people might begin to think that their doctrine was wrong. If they allowed the preaching of the resurrection to continue, they would be admitting that God had bypassed them and revealed the truth to others. Their own spiritual condition and beliefs and teachings would be suspect. They were the secure religionists and the official religious leaders. Therefore, they would be jeopardizing their own religion and leadership among the people. They would be undermining their own sense of security and their sense of being acceptable to God.

• feared acknowledging they were wrong in crucifying Jesus. If He were truly the risen Son of God, then they were sinners, chief sinners, guilty of denying and rejecting God’s Son. (See note and Deeper Study # 1—Mt. 12:10 for more discussion as to why the religionists feared and opposed Christ and Christianity so much.)

“For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” (Mt:16:26).

“And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunknenness, and cares of this life, and so that day come upon you unawares” (Lk. 21:34).

“Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (Jas. 4:4).

“I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 Jn. 2:14–15).

Thought 1. Note how the same fears strike so many today, causing them …

• not to support true men and movements of God

• not to rock the boat

• not to do what is right

Thought 2. Too many seek after the things of the world and of religion instead of really serving God. They seek after …

• acceptance

• esteem

• recognition

• position

• authority

• possessions

• wealth

• power

• bigger and better

The authorities arrested Peter and John. It was late afternoon, too late for a trial, so they jailed them for the night. But note a significant fact: before Peter was arrested, he had shared enough of the gospel for the crowd to respond. Five thousand men (not counting women and children) made decisions for Christ.

Persecution did not stop the Word and the Spirit of God from working. Souls (fruit) were saved despite the abuse and opposition.

What a lesson for believers to keep on in their preaching and witnessing no matter the opposition.

“My Word shall not return to me void” (Is. 55:11).

“The Word of God is not bound” (2 Tim. 2:9).

POSB Commentary

4:5–7. Three groups formed the Sanhedrin, the supreme court and senate of the nation: rulers, elders, and scribes (teachers of the law). Annas was high priest from a.d. 6–15, and Caiaphas from 18–36. Annas had arranged for five sons and one son-in-law to become high priest after him. Obviously, he still functioned in something of a “godfather” role. Both Annas and Caiaphas took part in the crucifixion of Jesus, and we could probably conclude they were prepared to take such action again among Christ’s followers if they deemed it necessary.

The names John and Alexander are not known to New Testament scholars, nor do they seem particularly important to Luke’s narrative except to emphasize the dominance of the family (perhaps both were related to Caiaphas).

Their opening question reminds us again of Peter’s emphasis in chapter 3 on the name of Jesus: By what power or what name did you do this?

How often do we look for openings to witness for the Savior! How difficult it seems at times to find appropriate places in a conversation to raise the issue of the gospel. No problem here.

The gathered religious leaders could not have asked a question which more easily led into precisely what Peter and John had been saying out in the temple courts.

The last word of verse 7 (this) likely refers to the apostles’ teaching rather than the healing of the crippled beggar—both the miracle and the message might be in view. As they sat in jail overnight, or perhaps as they faced the stern, demanding faces of the Sanhedrin, Peter and John might well have remembered Jesus’ words on the night before his death:

If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: “No servant is greater than his master.” If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. They will treat you this way because of my name, for they do not know the One who sent me. If I had not come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin. He who hates me hates my Father as well. If I had not done among them what no one else did, they would not be guilty of sin. But now they have seen these miracles, and yet they have hated both me and my Father. But this is to fulfill what is written in their Law: “They hated me without reason” (John 15:18–25).

Holman Bible Commentary

5 The next day many Jewish leaders, religious scholars, and elders of the people convened a meeting in Jerusalem.

6 Annas the high priest was there with Caiaphas, John, Alexander,[d] Acts 4:6 There is little known about John (or Jonathan) and Alexander. It is possible that John was the son of Caiaphas, who would one day be the high priest. Or John and Alexander could have been the leaders of the Sadducees. - and others who were members of the high priest’s family.

DEEPER STUDY # 3

(4:5–6) Sanhedrin: the ruling body, both the governing council and supreme court of the Jews. It had seventy-one members and was presided over by the High Priest. Its membership was made up of Pharisees, Sadducees, Scribes or lawyers, and elders who were leaders from among the people. A quorum was twenty-three people. The legal power of the Sanhedrin to pass the death sentence was restricted about twenty some years before the trial of Jesus. However, they did retain the right of excommunication (cp. Jn. 9:22). The court met in the great “Hall of Hewn Stone.” Its members sat in a semicircle with the High Priest (or president) sitting at the head.

POSB Commentary

7 They made Peter and John stand in front of the council as they questioned them, saying, “Tell us, by what power and authority have you done these things?” [e] Acts 4:7 Or “In whose name did you do this?”

“Who put you in charge here? What business do you have doing this?”

B. Courage and Public Witness (vv. 8–12)

SUPPORTING IDEA: Since salvation comes through the name of Jesus, Christians must courageously proclaim that name even in the most difficult of situations.

8 Peter, filled with the Holy Spirit, answered, “Respected elders and leaders of the people, listen.

9 Are we being put on trial today for doing an act of kindness by healing a frail, crippled man? Well then,

4:8–9. Peter was delighted to reply. Partly because he knew the answer, and partly because he was filled with the Holy Spirit. We dare not minimize that brief reference by Luke, appearing as it does, at the beginning of Peter’s defense. How easy it seems to depend upon our own resources in the service of the Lord; but how futile.

Here a humble fisherman, quite unaccustomed to public speaking until just a few days earlier, courageously addressed the highest authorities in the land.

Jesus had promised such power and boldness for occasions just like this (Luke 21:14–15).

Christians with courage never have to stand alone when they stand for the Lord. The words called to account translate anakrinomai, suggesting a preliminary inquiry rather than a full trial. Peter’s immediate reference to the cripple suggests that perhaps the inquiry dealt with the miracle more than the following sermon.

Holman Bible Commentary

10 you and everyone else in Israel should know that it is by the power of the name of Jesus that the crippled man stands here today completely healed! You crucified Jesus Christ of Nazareth, [f] Acts 4:10 Or “the Nazarene.” - but God raised him from the dead.

3 (4:5–10) Jesus Christ, Power: Peter and John credited Christ with the power to heal and to change lives.

Note three points.

1. The Sanhedrin court convened the next morning to put Peter and John on trial. The term “rulers, elders, and scribes” means the Sanhedrin. It was the ruling body, both the governing council and supreme court of the Jews. (See Deeper Study # 3, Sanhedrin—Acts 4:5–6.)

a. The term “rulers, and elders, and scribes” is apparently just a term of synonyms, a term used by the people when referring to the Sanhedrin.

⇒ Rulers would refer to the whole body.

⇒ Elders would refer to the most esteemed of the nation. The whole Sanhedrin was sometimes simply referred to as the Elders.

⇒ Scribes was a definite profession of men, the experts, the doctors of Jewish law and tradition.

Annas was apparently recognized as the High Priest by most Jews. He had actually been removed from power by the Romans, but he had been so influential among his peers that he was still recognized as the power behind the throne. (See note, pt. 6—Lk. 3:1; Jn. 18:12–14).

⇒ Caiaphas was serving as High Priest in the eyes of the Romans (see note—Mt. 26:3–5; Deeper Study # 2—26:3).

⇒ John is unknown. All we know is what is mentioned here, that he belonged to the high priestly family.

⇒ Alexander is also unknown, except that he too belonged to the high priestly family.

b. The question the court asked was straight to the point. “By what power, or by what name have you done this [healed the man]?” The court was doing exactly what God had said to do. God had instructed Israel to try every man who claimed to be a prophet and worked signs and wonders among the people (Dt. 13:1–5). If the man was not a true prophet, he was to be executed.

But there is more to their questioning than this. They knew Peter was preaching the resurrection through Jesus Christ. They had to stop it or risk losing the loyalty of the people and their position and livelihood, so they were seeking opportunity to accuse and stop Peter and John. (See note—Acts 4:2–4.)

Their questioning may also involve something else. They were the religious leaders; therefore, they thought the power could not be of God. If God should choose to do some marvelous work, especially in the temple, they thought He would choose to reveal such to them, the traditional religious leaders.

Therefore they felt the name and the power that healed the crippled must be diabolical (Lk. 11:15).

Thought 1. People in leadership, both state and religion, face some common sins, the seeking of …

• position

• recognition

• riches

• influence

• authority

• exclusiveness

The flesh—our sinful human nature—is the culprit. But bureaucratic, institutional, established positions lend themselves to the sins.

Thought 2. Every believer, minister, and group must guard against thinking that God can work only through them. God is always bringing new faces and groups into the picture to do His work. He must, for the mission is so enormous and there is still so much to do—so many who have not yet heard and been helped.

2. God equipped Peter and John with the Holy Spirit. Note how quickly God came to the rescue: “Then Peter, filled with the Holy Spirit.” Peter had not even had time to speak, and God was present, filling Peter with the Holy Spirit. God’s Spirit was ready to take over and give Peter the words to say.

Thought 1. The believer who is ready to proclaim Christ will never be left alone. The Holy Spirit will be present to speak through him.

“And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Mt. 10:18–20).

“But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost” (Mk. 13:11).

“But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake. And it shall turn to you for a testimony. Settle it therefore in your hearts, not to meditate before what ye shall answer: for I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist” (Lk. 21:12–15).

3. Peter and John credited Christ with the power to make men whole. Peter declared three critical points.

a. It was “the name of Jesus Christ of Nazareth” that made the man whole. Note that Jesus is called the “Christ” (Messiah). Peter was declaring that men must know that Jesus is the true Messiah, and there must be no doubt which Jesus: it was the Jesus of Nazareth. He is the Messiah, the Savior whom God promised to send to the world.

Note the word “whole” (see Deeper Study # 4—Acts 4:9–10). The man was made whole in both body and soul. Who did it? Who could heal the man in both body and soul? Peter declared unequivocally:

⇒ not himself, not John, nor any other man.

⇒ Jesus Christ, the Messiah, the Jesus from Nazareth; He alone had made this man whole.

b. It was Jesus Christ (Messiah) whom ye crucified. Remember Peter was speaking to the top leaders of the nation. He charged them with killing not only a man, but the Messiah. What an indictment! To be charged with killing the Son of God Himself!

Thought 1. The indictment is charged against all men. All men are guilty of the death of Jesus Christ. (See notes—Acts 3:13–15; Deeper Study # 2, 3–2:23 for discussion and verses.)

c. It was Jesus whom God raised from the dead that made the man whole. Peter was declaring that it was the power of the resurrected and ascended Messiah, the Lord of heaven and earth who had such power. (See outlines and Deeper Study # 4—Acts 2:24; notes 2:25–36 for discussion and verses. Cp. Acts 1:22; 3:15.)

POSB Commentary

DEEPER STUDY # 4

(4:9–10) Salvation: the word “whole” (sesotai) means to be saved; to be made whole; to be safe and sound; to be healed. It means that a person is made whole and continues to be whole. It means that the man was made whole in both body and soul.

POSB Commentary

11 This Jesus is ‘the stone that you, the builders, have rejected, and now he has become the cornerstone!’ [g] Acts 4:11 Peter insisted there was no man who could claim to be the Messiah other than Jesus.

12 There is no one else [h] Acts 4:11 See Ps. 118:22. - who has the power to save us, for there is only one name to whom God has given authority by which we must experience salvation: [i] Acts 4:11 The Aramaic is “We must experience the Life Giver” or “We must receive the covenant of life.” - the name of Jesus.”

Acts 4:8-12 (MSG)

8–12 With that, Peter, full of the Holy Spirit, let loose: “Rulers and leaders of the people, if we have been brought to trial today for helping a sick man, put under investigation regarding this healing, I’ll be completely frank with you—we have nothing to hide. By the name of Jesus Christ of Nazareth, the One you killed on a cross, the One God raised from the dead, by means of his name this man stands before you healthy and whole. Jesus is ‘the stone you masons threw out, which is now the cornerstone.’ Salvation comes no other way; no other name has been or will be given to us by which we can be saved, only this one.”

4:10–12. Here it is again—just one more of the thirty-three times Luke uses the phrase the name of Jesus in his book. Peter didn’t read a new text or refer to a new set of notes; he simply reiterated what he had said to the temple crowds the previous day (3:13–16).

Notice how much Peter packed into one Greek sentence (vv. 8–10). Everyone should know that only by the name of Jesus Christ of Nazareth, crucified and risen from the dead, do his disciples have the power to heal and teach. To seal his argument, Peter used a pesher (see “Deeper Discoveries,” chap. 3) to apply Psalm 118:22 to Jesus. Today we sing “Jesus is the cornerstone,” a theme developed to a greater extent in Peter’s epistles. Rejected at the beginning, he becomes the capstone at the end—the alpha and omega (1 Pet. 2:7).

How easy it would have been for Peter and John to answer the high priest’s question by simply saying, “God did it.” That would have been a religiously and politically correct response, and the apostles could have been dismissed immediately. When they brought Jesus, his crucifixion, and his resurrection into the argument, the whole complexion of the Council changed. The issue now revolved not around a healed cripple, but around the authority of Jesus of Nazareth.

Holman Bible Commentary

4 (4:11–12) Jesus Christ, The Stone—Salvation: Peter and John proclaimed salvation. Peter had just shared the source of his power, the name of Jesus Christ. He now proclaimed the salvation that is in Jesus. And to strike the point home, he used the declaration of prophetic Scripture.

1. Jesus Christ is the Head, that is, the Chief Cornerstone of God’s building (cp. Ps. 118:22).

a. God gave man the Head Cornerstone for His building, the life He wanted man to build. But men set the stone “at nought,” counted it as no good, unacceptable, of no account, of no worth. Men rejected God’s Head Stone and went about finding their own chief stone and building their lives as they wished.

b. But God took His Stone, despite man’s rejection, and still made Him the Head of the corner. God has exalted Jesus Christ and made Him the Head of life. (See DEEPER STUDY # 7—Mt. 21:42; DEEPER STUDY # 9, 10–21:44.)

“This is the stone which was set at nought of you builders, which is become the head of the corner” (Acts 4:11).

“Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?” (Mt. 21:42).

“And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph. 2:20).

“Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded” (1 Pt. 2:6).

2. Jesus Christ alone saves. There is no other Head, no other exalted Lord; therefore, no man can be saved …

• by any other head or lord

• by any other name under heaven

No teacher is capable enough, no prophet is noble enough, no minister is good enough to save himself, much less anyone else. Therefore, no matter the claim—no matter the indulgence and strength of the name—the man comes far, far short of being God’s chosen Head. No man has the name by which God saves men. All men are mortal. No man can make another man immortal. Therefore God’s Head, the name which God uses to save men, must be eternal. Only One Man is eternal: Jesus Christ the Son of Man Himself.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16).

“Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life” (Jn. 6:68).

“I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins” (Jn. 8:24).

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

“For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2).

“For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11).

POSB Commentary

C. Courage in Position (vv. 13–22)

SUPPORTING IDEA: Christians with courage should be law-abiding citizens until that law exceeds the clearly written law of God, at which point a higher authority takes over.

13 The council members were astonished as they witnessed the bold courage [j] Acts 4:13 The Aramaic is “hearing the bold words of Peter and John.” -of Peter and John, especially when they discovered that they were just ordinary men who had never had religious training. [k] Acts 4:13 The Aramaic is “They did not know the scrolls.” The Greek is “uneducated.”

Then they began to understand the effect Jesus had on them simply by spending time with him.

14 Standing there with them was the healed man, and there was nothing further they could say.

Acts 4:13-14 (MSG)

13–14 They couldn’t take their eyes off them—Peter and John standing there so confident, so sure of themselves! Their fascination deepened when they realized these two were laymen with no training in Scripture or formal education. They recognized them as companions of Jesus, but with the man right before them, seeing him standing there so upright—so healed!—what could they say against that?

4:13–14. The courage of these men couldn’t be doubted, but they were certainly vulnerable on other accounts. They were unschooled which means they had no formal rabbinical training. They were ordinary which means they had no religious credentials. They were courageous, clearly evident by Peter’s powerful response to the opening question. And, they were Christ taught: they had been with Jesus.

Hymn writers and preachers often spiritualize this passage indicating that the Sanhedrin may have seen some deep spiritual qualities in Peter and John. No doubt those qualities were evident, but that’s not what the text says. Actually, the Sanhedrin likely had negative feelings about the connection between the hated Galilean they had killed and these two men who now proclaimed his resurrection. Nevertheless, they could not deny the miracle because the healed man stood right there; so they retreated in silence.

Holman Bible Commentary

5 (4:13–14) Jesus Christ, Fellowship With—Meditation: Peter and John gave evidence that they had been with Jesus. Note a striking fact: it was the boldness and power of Peter and John that caused the rulers to recognize them. The rulers had witnessed the same boldness and power in Jesus. And now it was boldness and power that identified these two men as having been with Jesus.

Note another fact: the boldness and power were not due to education and learning. It was due to their having “been with Jesus.” The clear evidence that a person has been with Jesus is boldness and power. The man made whole stood before the Court of the World. Therefore, the world was silenced. The enemies of Christ could not refute the claim, for the claim was not profession only. The claim was backed up by the evidence of a miracle, of a changed life: a man was made whole.

Thought 1. What a challenge to believers! We must be with Jesus; we must spend time, much time with Him. He is the source of boldness and power.

Thought 2. There is only one evidence that we belong to Jesus. Do we live in His boldness and power? If we have been with Jesus, then His boldness and power are present within us. We are living and witnessing in boldness and power.

Thought 3. What a change the world would know if believers spent enough time with Jesus to receive His boldness and power.

“For where two or three are gathered together in my name, there am I in the midst of them” (Mt. 18:20).

“For with God nothing shall be impossible” (Lk. 1:37).

“Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus” (Acts 4:13).

“God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord” (1 Cor. 1:9).

“Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16).

“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 Jn. 1:3).

“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Rev. 3:20).

“My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up” (Ps. 5:3).

“Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice” (Ps. 55:17).

“I will meditate also of all thy work, and talk of thy doings” (Ps. 77:12).

POSB Commentary

15 So they ordered them to leave the room while they discussed the matter. Among themselves, they said,

16 “What should we do with these men? Everyone in Jerusalem can clearly see that they’ve performed a notable sign and wonder—we can’t deny that.

17 But to keep this propaganda from spreading any further among the people, let’s threaten them severely and warn them to never speak to anyone in this name again.”

Acts 4:15-17 (MSG)

15–17 They sent them out of the room so they could work out a plan. They talked it over: “What can we do with these men? By now it’s known all over town that a miracle has occurred, and that they are behind it. There is no way we can refute that. But so that it doesn’t go any further, let’s silence them with threats so they won’t dare to use Jesus’ name ever again with anyone.”

4:15–17. The Sanhedrin had few options in this case. They finally concluded that punishment was unnecessary and denial, impossible. Now they had to practice damage control by keeping these two from using that name any further.

Notice how central Jesus has already become in the Book of Acts. Notice how Luke wants to emphasize repeatedly the significance of the Savior by appealing to his name, thereby emphasizing all that he stood for. The gospel was about to become “illegal” in Jerusalem all because of the name.

Let’s not miss the impact of this chapter. Religion doesn’t save. Philosophy doesn’t save. Eternal relationship with God does not rest in the Sanhedrin, nor Buddhism, nor Hinduism, nor Islam. Salvation does not come in the Ayatollah or in the name of Mohammed (even though the latter is the world’s most common name). The exclusivity of verse 12 prevails: There is no other name under heaven given to men by which we must be saved.

Holman Bible Commentary

18 So they had them brought back in before the council, and they commanded them to never teach the people or speak again using the name of Jesus.

6 (4:15–18) Persecution: Peter and John suffered threats. The court had Peter and John escorted from the council chambers so they could discuss the matter and reach a verdict.

⇒ They acknowledged that a “notable” (clear, unmistakable) miracle had been done. The man was made whole.

⇒ All the people knew the man had been transformed.

⇒ They could not deny the miracle. They would have; but the evidence (the power of Christ), the man made whole, stood before them. (Cp. Mt. 28:11–15.)

Thought 1. The great need of the hour is for lame men to be made whole, transformed by the power of Christ. When a man is truly transformed, the world cannot deny it. The power of Christ stands within them as evidence that He is the risen and exalted Lord.

The rulers knew they must stop the new movement, suppress it from spreading any further among the people (v. 17). At this point, they did not dare take drastic steps lest the people cause a disturbance that would bring the Romans down upon them (cp. v. 21). Their decision was to threaten Peter and John, forbidding them to speak or teach in the name of Jesus.

Note this: the orders and decisions of the court were binding except in the death penalty (which had to be referred to the Romans). The court’s orders had to be obeyed or else Peter and John would face severe consequences.

“Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Mt. 5:11).

“And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved” (Mt. 10:22).

“And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God” (Ph. 1:28).

“Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12).

POSB Commentary

19 But Peter and John replied, “You can judge for yourselves—is it better to listen to you or to God?

20 It’s impossible for us to stop speaking about all the things we’ve seen and heard!”

Acts 4:18-20 (MSG)

18–20 They called them back and warned them that they were on no account ever again to speak or teach in the name of Jesus. But Peter and John spoke right back, “Whether it’s right in God’s eyes to listen to you rather than to God, you decide. As for us, there’s no question—we can’t keep quiet about what we’ve seen and heard.”

4:18–20. Socrates once said to the Greek authorities, “I shall obey God rather than you.” The Sanhedrin could have brought back several judgments with which Peter and John would likely have complied as solid Jewish citizens, but they were told to do the one thing they could not—stop speaking in Jesus’ name (Acts 1:8; Matt. 28:19–20). A clear choice: obey civil authority or God. For Peter and John this was no choice. They knew what they had seen and heard.

Holman Bible Commentary

7 (4:19–20) Witnessing: Peter and John refused to compromise their message. There are two all-important reasons.

1. God is to be obeyed before men. The highest authority must always be obeyed. This is the very basis of men and their laws. It is the word of the highest authority that men must carry out. Peter and John challenged the world: “Ye judge” (v. 19). “[If it is] right in the sight of God to hearken unto you more than unto God, judge ye” (v. 19).

Christ had commanded them to preach time and again (Mt. 28:19–20; Mk. 16:15; Jn. 20:21). They had to obey Him. They could do no other, for the highest possible authority had spoken. They were commissioned by God to speak and teach the resurrection, even in the face of opposition and persecution.

Thought 1. How can believers keep silent about Christ and His glorious salvation? He has commanded us to speak and teach, to bear witness and testimony to the living Lord.

2. A man must testify to what he has seen and heard. Note that the two disciples were claiming to have seen and heard Jesus after His resurrection as well as during His ministry.

“We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak” (2 Cor. 4:13).

“Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.… For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead” (2 Cor. 5:11, 14).

“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pt. 3:15).

“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 Jn. 1:3).

“Come and hear, all ye that fear God, and I will declare what he hath done for my soul” (Ps. 66:16).

“I will mention the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses” (Is. 63:7).

“Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay” (Jer. 20:9).

POSB Commentary

21 Since the members of the council couldn’t come up with a crime they could punish them for, they threatened them once more and let them go. All the people praised God, thrilled over the miraculous healing of the crippled man.[l] Acts 4:21 Made explicit from the text, “over what had happened.”

22 And the man who received this miracle sign of healing was over forty years old. [m] Acts 4:22 For the significance of the number forty, see the second footnote on 1:3.

Acts 4:21-22 (MSG)

21–22 The religious leaders renewed their threats, but then released them. They couldn’t come up with a charge that would stick, that would keep them in jail. The people wouldn’t have stood for it—they were all praising God over what had happened. The man who had been miraculously healed was over forty years old.

4:21–22. We know from history that religious and political leaders will always try intimidation, because often it works. But not here. The warning was publicly discounted, the threats seemed to do no good, and they had no basis for punishment. Politicians (civil or religious) also have to play to the crowds, and in this case, all the people were praising God for what happened, so any further action would have been a lost cause.

Nevertheless, the Council faced not just a passing conversation but a legal precedent. We shall see as we make our way through this book that the illegality of the gospel surfaces repeatedly, especially in connection with Jerusalem. The Greek text of verse 22 uses the word semeion meaning “sign.” Throughout the Gospels and Acts miracles are “God’s signs,” quite obvious in the visual presence of the healed beggar.

Two themes have dominated our chapter thus far: exclusive one-way salvation through Jesus with no room for compromise, and the courage of the early Christians to proclaim that message.

Holman Bible Commentary

8 (4:21–22) Conclusion: the result of such a dynamic witness was that men glorified God (edoxazon ton theon); that is, they kept on glorifying Him. Why? Because the power of Christ had taken a man who had been helpless for forty years and made him whole, completely whole.

“Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Mt. 5:16).

“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (Jn. 15:8).

“For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Cor. 6:20).

“Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12).

“By him [Christ] therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Heb. 13:15).

“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light” (1 Pt. 2:9).

“Sing praises to the Lord, which dwelleth in Zion: declare among the people his doings” (Ps. 9:11).

“And my tongue shall speak of thy righteousness and of thy praise all the day long” (Ps. 35:28).

“Let them give glory unto the Lord, and declare his praise in the islands” (Is. 42:12).

POSB Commentary

D. Courage in Prayer (vv. 23–31)

SUPPORTING IDEA: Christian courage depends upon biblical praying grounded in the sovereignty of God.

The Church Prays

23 As soon as they were released from custody, Peter and John went to the other believers and explained all that had happened with the high priest and the elders.

24 When the believers heard their report, they raised their voices in unity and prayed, “Lord Yahweh,[n] Acts 4:24 As translated from the Aramaic.

you are the Lord of all! You created the universe—the earth, the sky, the sea, and everything that is in them.[o] Acts 4:24 See Ex. 20:11; Ps. 146:6.

4:23–24. As Peter and John went back to the believers praying for them, they reported what must have been viewed by all as a victory. What follows is one of the most dramatic prayers of the New Testament because it reflects the way the early Christians prayed.

They began with creation—you made … everything. The word for sovereign Lord is despotes, literally “lord of the house,” used ten times in the New Testament, three to address God in prayers (Luke 2:29; Rev. 6:10; and here) and three referring to Christ (2 Tim. 2:21; 2 Pet. 2:1; Jude 4). As its English cognate despot, the term can imply harshness of rule and caprice, but the Greek Old Testament uses it for God twenty-five times, emphasizing God’s unlimited power.

Notice also that they prayed together. Peter and John came back to their own people, and now they prayed together. Luke repeatedly emphasizes unity throughout the Book of Acts, a theme which might well be more highly developed in contemporary churches.

Why begin with creation? Why remind God of what he had done? Because creation remains foundational to every other doctrine, and it certainly demonstrates the sovereignty of God, the very foundation for this prayer (cf. Acts 14:15; 2 Pet. 3:1–14).

Holman Bible Commentary

1 (4:23–24) Ministers—Humility: Peter and John were released. As soon as they were released, they sought out their fellow believers, the church. Most likely the church was already meeting together, praying for Peter and John.

1. They reported and shared their experience with the church. Note several striking facts.

a. Peter and John were not depressed, discouraged, or downcast. Neither were they stricken with fear and trembling. They were not suggesting the church withdraw into a hole and keep its message to itself. They had been imprisoned and tried by the Supreme Court itself, threatened and warned, but they were not defeated and silenced.

b. Peter and John were not puffed up. They had suffered undue strain and pressure in serving Christ, and God had marvelously used them as witnesses to the highest rulers of the land. Yet there is no mention, no suggestion, not even a tinge …

• of boasting

• of being God’s special servants

• of being more used by God

• of self-glorying

• of conceit

• of being exalted above fellow believers

c. The concern of Peter and John was to encourage and edify (build up) the church and to warn them of the coming persecution that lay over the horizon. Note the words “reported all.” They shared all that the court had said: their questioning, their threats, their warnings. They shared how persecution would come if they continued to preach Jesus, and they shared how God had so wonderfully defended them.

Note a striking fact: whether or not to continue preaching was not even considered. The decision to carry the gospel to the whole world was made by Christ. It is not up for debate. Believers are commanded to “go into all the world and preach the gospel to every creature” (Mk. 16:15).

2. The church could do but one thing: it triumphantly lifted its voice to God in prayer. But note: the prayer was triumphant and united “with one accord.” The triumph of the church is seen in the points of its convictions throughout the prayer. The “one accord” means they prayed with one mind and one spirit. They focused and concentrated upon what was being prayed. Their minds were not wandering about. They were not half-heartedly praying, some praying and others thinking about their own affairs. They were “all of one accord,” zeroing in on God and His wonderful care and provision. It is such group prayers that God hears and answers.

“Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven” (Mt. 18:19).

“Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them” (Mk. 11:24).

“Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (Jas. 5:16).

“And ye shall seek me, and find me, when ye shall search for me with all your heart” (Jer. 29:13).

2 (4:24) God, Power; Creator: there was a conviction of God’s power. God is the One who created the universe in all its massiveness. God alone is the One who has such omnipotent power to create. Therefore, there is no one—no person, no being, no ruling body, no nation—not even a world that can stand and stop His will and power. This was the church’s great conviction of God’s power.

1. Note the word “Lord” (see Deeper Study # 2—Acts 2:36).

2. Note the phrase “heaven, and earth, and the sea, and all that in them is.” This encompasses …

• all the earth and all upon earth (sea or land)

• all in the lower heavens (atmosphere)

• all in the middle heavens (outer space)

• all in the ultimate heavens (beyond space and time, where Christ is)

All things, whether visible or invisible, have been created by the Sovereign Lord of the universe. He and He alone is God; He is the One who possesses all power, the One whose will and purpose will be victorious. And more immediate, more at hand, He is the One who cares for and loves and oversees those who serve Him. He is the One who stands against the evil of lost and mean men, men who abuse and persecute other human beings.

“All things were made by him; and without him was not any thing made that was made” (Jn. 1:3).

“But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him” (1 Cor. 8:6).

“For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him” (Col. 1:16).

“[God] hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:2–3).

“And ye are complete in him, which is the head of all principality and power” (Col. 2:10).

DEEPER STUDY # 1

(4:24) Lord (Despota): means sovereign Master, sovereign Lord, sovereign Ruler. It is the word used by slaves in referring to their Master, slaves who are totally subjected to the Lord and Master of their domain. God is being addressed as “Lord, thou art God,” the Sovereign Majesty, the Creator, Ruler, and Lord of the whole universe and of all life. He alone is God and Sovereign Lord. No one else is—no person, no being, no ruling power, visible or invisible, physical or spiritual (cp. Ro. 8:38–39; Col. 1:16).

POSB Commentary

25 And you spoke by the Holy Spirit through your servant David, our forefather, saying: ‘How dare the nations plan a rebellion, ranting and raging against the Lord Most High? Their foolish plots are futile! 26 Look at how the kings of the earth take their stand, with the rulers scheming and conspiring together against God [p] Acts 4:26 The Aramaic is “Lord Yahweh,” and the Greek is “Lord” (kurios). - and his anointed Messiah!’[q] Acts 4:26 See Ps. 2:1-2.

Acts 4:23-26 (MSG)

One Heart, One Mind

23–26 As soon as Peter and John were let go, they went to their friends and told them what the high priests and religious leaders had said. Hearing the report, they lifted their voices in a wonderful harmony in prayer: “Strong God, you made heaven and earth and sea and everything in them. By the Holy Spirit you spoke through the mouth of your servant and our father, David:

Why the big noise, nations?

Why the mean plots, peoples?

Earth’s leaders push for position,

Potentates meet for summit talks,

The God-deniers, the Messiah-defiers.

4:25–26. The second theme of the prayer is revelation—you spoke … through … David. Here Luke delivers another pesher to describe the praying of the early Christians as they found their present dilemma well outlined in Psalm 2:1–2. They just assumed the nations were Gentile authorities; the peoples, the religious leaders of Israel; the kings of the earth, a reference to Herod; and the rulers, likely pointing to Pilate. All that seems confirmed by the flow of the prayer beyond these two verses.

Let’s back up. This Creator whom the believers addressed in verse 24 is self-revealed. Since we cannot test creation by scientific methods which deal only with repeatable events, it must be understood by faith (Heb. 11:3). Furthermore, faith in a Creator demands a recognition of his involvement in his world (Rom. 1:18–20).

Most people have little difficulty dealing with a Creator, a vague concept accepted by many who have no faith in Jesus. It takes quite another step to recognize that the Creator has personally revealed himself and therefore made his creation responsible for what he has said.

Holman Bible Commentary

27 “In fact, Herod and Pontius Pilate, along with Jews and non-Jews, met together to take their stand against your holy servant, Jesus the Messiah.

28 They did to him all that your purpose and will had determined, according to the destiny you had marked out for him.

Acts 4:27-28 (MSG)

27–28 “For in fact they did meet—Herod and Pontius Pilate with nations and peoples, even Israel itself!—met in this very city to plot against your holy Son Jesus, the One you made Messiah, to carry out the plans you long ago set in motion.

4:27–28. Creation and revelation are followed by a discussion of the incarnation. Not only did the Sovereign Lord create the world, but he controls suffering—both of Jesus and now of his people. Human leaders may deliberate, but God ultimately determines destiny. An ancient king by the name of Nebuchadnezzar learned that the hard way (Dan. 4). Now incarnation becomes a highlight of revelation. All these people clearly understood that God had spoken through prophets for hundreds of years. The praying church emphasized that now he has spoken through Jesus Christ his Son (cf. Heb. 1:1–3).

A little boy finished his bedtime prayers with mommy. Holding her tight, he said, “Momma, I like you better than God.” In shock the Christian mother pointed out how important it is for even little boys to love God more than they love their parents. She inquired why the youngster would say that he loved his mommy more than God. After only a brief pause the boy responded, “Because I can hug you.”

The incarnation made God “huggable.” All that had been heard in the thunderous words of Elijah and Elisha or read in the tomes of Isaiah and Jeremiah had now been seen on earth in the person of Jesus Christ.

Holman Bible Commentary

3 (4:25–28) God, Will of—Predestination—Determinate Counsel: there was a conviction of man’s futility and God’s plan or providence. The thought is that man will do evil. Man will persecute believers and attempt to stamp out the gospel and the church. But they will fail, for God has a plan and He will overrule and carry out His plan.

Now note a critical fact: God’s plan—His providence and His working all things out for good—had already been proven. David’s prophecy and the death of Christ had proven it.

1. Man will oppose God. God through David foretold their opposition in Scripture (cp. Ps. 2:1–2).

a. The heathen, that is, the lost of the world, “rage” (ephruaxan): to neigh, stomp the ground like a fierce horse; to act untamed, haughty, unruly.

b. The people, that is, the worldly, “imagine vain things”: to be anxious over empty things; to focus one’s life, time and energy upon meaningless possessions and material things, the empty, unsatisfying things of the world.

c. The kings and rulers stand up and gather together against God and His Christ, the Messiah. They stand against; stand in an opposite direction; stand in opposition and hostility to God and Christ.

2. God planned and overruled man’s opposition. God’s counsel determined what was to be done.

a. The prophecy was primarily fulfilled in the death of Christ. Man stood against God’s “holy child Jesus”; they gathered together against Him and killed Him. But God overruled and raised Him from the dead. God took the events—all the evil of man—and worked it all out for good. His will to save the world is still marching on. God’s counsel—His deliberation, His knowing all things and His possessing all power—worked everything out for good. (See Deeper Study # 2,3—Acts 2:23; note—3:13–15 for more discussion and verses.)

“Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23).

b. The prophecy is still being fulfilled in the lives of believers and the church. The world …

• still rages,

• still imagines empty things,

• still stands and gathers together against God, His Messiah and His church,

… but to no avail. God’s will and purpose still marches on. He overrules all the meanness and persecution of evil men. He sees to it that the glorious message of salvation is not stopped, the Word of God is not bound. He causes it to be spread and to save all who hear and will believe.

“But we speak the wisdom of God in a mystery [the gospel], even the hidden wisdom, which God ordained before the world unto our glory” (1 Cor. 2:7).

“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim. 1:9).

“Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound” (2 Tim. 2:8–9).

“In hope of eternal life, which God, that cannot lie, promised before the world began; but hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour” (Tit. 1:2–3).

POSB Commentary

29 So now, Lord, listen to their threats to harm us. Empower us, as your servants, to speak the word of God freely and courageously.

30 Stretch out your hand of power through us to heal, and to move in signs and wonders by the name of your holy Son, Jesus!”[r] Acts 4:30 As translated from the Aramaic. The Greek is “your holy servant, Jesus.”

Acts 4:29-30 (MSG)

29–30 “And now they’re at it again! Take care of their threats and give your servants fearless confidence in preaching your Message, as you stretch out your hand to us in healings and miracles and wonders done in the name of your holy servant Jesus.”

4 (4:29–30) Witnessing: there was a conviction of God’s mission and of God’s concern.

1. Their mission was to “speak God’s Word.” Note what they needed and what they prayed. They did not pray, did not need …

• for evil men to be destroyed

• for the persecution to stop

• for God to allow them to stop witnessing until things quieted down

They prayed for boldness, for more courage to bear testimony, no matter the abuse and opposition. They asked to be fearless, for God to remove their fear. Note they asked for “all boldness.”

a. The word “now” (nun) is stressed; there is heavy emphasis upon it. The church desperately needed its fear removed, and it wanted a strong courage to get about its business of witnessing.

b. The word “behold” (epide epi) means to look upon. The church was asking God to concentrate and focus upon the persecution; to deal with it and to overrule the enemy; to give whatever was necessary to endure through it all.

⇒ To consider the persecution and remove what He would of it; to remove whatever fury was not to be used for His glory.

⇒ To consider the persecution and to give the faith and endurance to bear testimony through it; to use the persecution to praise His name.

“Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain” (Ps. 76:10).

“Wherefore doth the wicked contemn [spurn] God? he hath said in his heart, Thou wilt not require it. Thou hast seen it; for thou beholdest mischief and spite, to requite [require] it with thy hand” (Ps. 10:13–14).

c. The word “servants” (doulois) is the word for bond-slaves. The church was saying that they were the slaves of the Lord, to do His will, to share and speak God’s Word despite persecution.

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Mt. 28:19–20).

“And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mk. 16:15).

“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).

“For we cannot but speak the things which we have seen and heard” (Acts 4:20).

“Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” (2 Tim. 1:8).

2. Their need was also for power to heal and for signs and wonders, for a demonstration of God’s power to prove their claim, the claim that …

• God’s Son did come to earth

• God’s Son did die

• God’s Son did arise

• God’s Son was exalted to the right hand of God

• God’s Son was still active and working in men’s lives today

Only one thing could prove such a message: the power of the living Lord proving itself in signs and wonders. Note two significant points.

a. The power lies “in the name” of Jesus (see DEEPER STUDY # 2—Acts 3:6. Cp. Acts 4:7, 10, 12, 17, 18.)

b. The power is for the glory of Jesus alone.

“And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease” (Mt. 10:1).

“And he ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils” (Mk. 3:14–15).

“And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mk. 16:17–18).

“To another faith by the same Spirit; to another the gifts of healing by the same Spirit” (1 Cor. 12:9).

“And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power” (Eph. 1:19).

“Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph. 3:20).

POSB Commentary

31 At that moment the earth shook beneath them, causing the building they were in to tremble.[s] Acts 4:31 The Aramaic is “an earthquake.” - Each one of them was filled with the Holy Spirit, and they proclaimed the word of God with unrestrained boldness.[t] Acts 4:31 The Greek word is parresia. This involves more than confidence; it was a free-flowing, unrestrained boldness. It can also mean “freedom of speech.” Parresia carries nuances that are not easily brought over into English. The person who speaks ith parresia will say everything that is on his mind with no restraint, flowing out of his heart with confidence. It involves being frank and honest, hiding nothing and speaking directly to the heart. Most often it is a word used for public speaking. It refers to speech that is not tailored to make everyone happy but to speak the truth, in spite of what that may cost. It is the courage to speak truth into the ears of others. This was reserved for only the highest rank of Greek citizens, not people of other lands or slaves. The right to speak freely was an essential aspect of Athenian democracy. Although it is sometimes associated with negative speech, in this context parresia refers to an unrestrained boldness. There was a Greek idiom that said essentially, “If you tell me the truth no matter what that truth turns out to be, I will not punish you.” This was known as the Parresiastic Contract. See M. Foucault, “Discourse and Truth: The Problematization of Parresia,” six lectures given at the University of California at Berkeley, 1983, ed. by Joseph Pearson in 1985. Parresia is found also in Mark 8:32; John 7:4, 13, 26; 10:24; 11:14, 54; 2 Cor. 3:12; 7:4; Eph. 3:12; 6:19; Phil. 1:20; and numerous other places.

Acts 4:31 (MSG)

31 While they were praying, the place where they were meeting trembled and shook. They were all filled with the Holy Spirit and continued to speak God’s Word with fearless confidence.

4:29–31. At this point the prayer turned to the practical outworking of their dilemma. Creation, revelation, and incarnation are doctrines and important ones. Life and its daily problems are also important to you and to God, so now the prayer turns to motivation. “Sovereign Lord: you made everything; you spoke through David; you anointed Jesus; and now you enable your servants.” They reached out for even more courage, even greater boldness. They continued their witness as God confirmed it through miraculous signs in the name of Jesus.

This was not a prayer for relief, but a prayer for courage, an excellent pattern for the modern church. The prayer assumes dependence and faith. These believers expected to do nothing by themselves; everything rested in the sovereign power of God and the name of Jesus.

How did God respond? The room shook, and he filled them anew with the Holy Spirit and sent them out to speak the word of God boldly. Here they received no baptism, nor did they speak in foreign languages (see chap. 2); it was not necessary. These born-again, functioning believers only needed a fresh filling to continue their effective service.

The model of this prayer is still very applicable for us today. Like these early believers, we need to understand that the self-revealed Creator who sent his Son to earth to die and rise again for our salvation will give us the courage we need to carry out whatever ministry he places before us.

Holman Bible Commentary

5 (4:31) Boldness—Witnessing: the results of the church’s prayer were threefold.

1. The place was shaken. The shaking was a miracle, a sign showing that God controlled the physical universe, just as they had prayed (v. 24).

2. They were filled with the Holy Spirit (see Deeper Study # 1—Acts 2:1–4). They needed a very special manifestation, a fresh experience with the Spirit.

3. They received the boldness for which they had asked. They bore strong testimony, speaking the Word of God with boldness and courage.

“And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him” (Acts 9:29).

“Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands” (Acts 14:3).

“And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God” (Acts 19:8).

“These things speak, and exhort, and rebuke with all authority. Let no man despise thee” (Tit. 2:15).

“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pt. 3:15).

POSB Commentary

E. Courage in Provision (vv. 32–37)

SUPPORTING IDEA: Courageous Christians demonstrate the kind of generosity which makes possible the care of people more needy than ourselves.

32 All the believers were one in mind and heart. Selfishness was not a part of their community, for they shared everything they had with one another. 33 The apostles gave powerful testimonies about the resurrection of the Lord Jesus, and great measures of grace rested upon them all.

Acts 4:32-33 (MSG)

32–33 The whole congregation of believers was united as one—one heart, one mind! They didn’t even claim ownership of their own possessions. No one said, “That’s mine; you can’t have it.” They shared everything. The apostles gave powerful witness to the resurrection of the Master Jesus, and grace was on all of them.

1 (4:32) Brotherhood—Unity: the early church was of one heart and of one mind or soul. The order of the Greek sentence says, “the heart and the soul [were] one.” The person’s whole being was one with all other believers. There was complete and total …

• oneness

• unity

• accord

• harmony

• love

And remember, there were multitudes, thousands of believers at this time (cp. Acts 2:41; 3:4). How in the world can a body of people achieve one heart and one soul, become so unified? This verse reveals how.

1. The early believers gave their heart and soul to Jesus’ Lordship and mission. They believed, truly believed, that the Lord Jesus …

• had died for their sins

• had risen from the dead

• had been exalted to the right hand of God

• had commissioned them to go forth, reaching and helping people

• was to return and reward believers for being faithful to the great mission of saving and ministering to people.

They were thoroughly convinced of the mission of Christ, of the great commission (Acts 1:8; Mt. 28:19–20); therefore, they gave all they were to speak the Word of God (v. 29, 31). Nothing, not even threats and persecution could keep them from proclaiming the Word and carrying out the mission of Christ.

The point is this: they knew Jesus to be the Lord; therefore, they gave their lives to be His servants (doulos, slaves). They surrendered themselves totally to the Lordship of Christ …

• to His life and will

• to His purpose and mission

Christ became their life and will, purpose and mission—their all in all. They lived and existed to do what He said; they did it so that men might be saved from sin, death, and hell and receive eternal life. As just said, nothing, not even threats and persecution, could keep them from proclaiming and carrying out the mission of Christ. In fact, opposition only spurred them on with more boldness and energy in their witness (see outline and notes—Acts 4:23–31).

Another way to say the same thing is this: the early believers knew what the Lordship of Christ really meant. It meant the surrender of all one is and has so that the whole world may know that no man need ever die. A man can live eternally, truly live forever, beginning right now. The early believers just could not keep such a glorious message to themselves, no matter what it cost them personally or financially.

2. The early church gave their heart and soul to the Lord’s demand, the demand to love and to share all things with the needy. (See outline, notes, and DEEPER STUDY # 6—Acts 2:44–45 for more discussion.)

The early believer did not …

• insist on owning property

• count his possessions as his own

• trust in riches

• take from others

• glory in possessions (things)

• lay and store up wealth

The early believer truly believed …

• in the Lordship of Christ

• in the inheritance of eternal life (heaven)

• in being rewarded for faithfulness to Christ

• in denying self (all one is and has) to be saved

• in forsaking all for Christ

• in loving others sacrificially

• in God’s ownership of all

The early church believed they were on earth to serve Christ and were being blessed with material possessions to help others. Therefore, they met the necessities of their own families, then they gave what they had left to meet the needs of a lost, desperate, impoverished world.

Scripture drives the point home: the early church believed …

• that the true believer was to “labor, working with his hands … that he may have to give to him that needeth” (Eph. 4:28).

• “That … your abundance may be a supply for their want” (2 Cor. 8:14).

• “That their abundance [whether things or labor] also may be a supply for your want” (2 Cor. 8:14).

• that “he that had gathered much had nothing left over” (2 Cor. 8:15).

• that “he that had gathered little had no lack” (2 Cor. 8:15).

• that “God [will] put the same earnest care into the heart of [believers] for you” (2 Cor. 8:16).

Note a very practical point, easily seen. Unless the rich use their money to the point of sacrificing, millions will continue to die from senseless causes, causes that could be eliminated by a concentrated effort of the wealthy.

⇒ The hungry will continue to starve.

⇒ The cold will continue to freeze.

⇒ The unclothed will continue to be embarrassed, be misfits.

⇒ The unsheltered will continue to suffer exposure.

⇒ The uneducated will continue to be ignorant.

⇒ The diseased will continue to be eaten away.

⇒ The abnormal will continue to suffer and be useless.

⇒ The lost will continue to die without Christ.

There are businessmen and leaders with the ability and know-how (under God) to meet the desperate needs of the world. Sorrow, suffering, pain and death could be eliminated by just some of the world’s leaders if they would just surrender their lives to Christ—all they are and have—and get to it.

A man should never forget this: Jesus said that the rich man lost his soul and went to hell because of indulgence, extravagance, storing, hoarding, and neglecting the needs of those in the world who were in such desperate straits. (See notes—Lk. 12:15–19; note and DEEPER STUDY # 1—Lk. 16:19–21.) There is no hope for the man, no matter what the institutional church and its leaders say—no hope for the man who holds back more than what he and his dear family need. The reason is simple: the starving child is God’s dear child. Let no man think God will excuse him for the death of His dear child who starved to death when the man had the money to help. Imagine the scene. A starving child leans against the outside wall of a building. Inside is a man with food or money to help the child. Yet the man refuses to help; he holds back, stores up, banks, invests his money to get more and more. All the while, God’s dear child starves and starves and dies starving. What is it that confuses the mind of man so much? What is it that blinds man, that causes him to think that he will be acceptable to God and allowed to live in heaven forever? What causes him to think that his sin will be overlooked? God’s dear starving child died because of the man’s holding back. Christ teaches that there is no way God will excuse the man. The man will be held accountable and judged severely.

Think about this for a moment: If God cares so much about man’s human suffering, how much more does He care about man’s spiritual and eternal suffering? He cared enough to sacrifice His Son for man’s spiritual rebirth. If any man keeps back anything when it could be spreading the gospel of eternal life around the world, how much more punishment does he deserve? Christ teaches that every soul is lost and doomed that does not accept Him. The responsibility to send the gospel around the world lies in the hands of men. God is not going to send any other being to earth to do the job. It is up to men. Men must work to earn a livelihood, but they must also work so they will have enough to meet the needs of the world. In addition, some must be willing to go and become personally involved. This is the only way the needs of the world will ever be met.

Now, for the question asked at the beginning of this point. How in the world can a body of people achieve one heart and one soul, become as unified as the early church did?

⇒ By giving their souls and hearts, their whole beings to Jesus’ Lordship and mission. When men and women surrender to the Lordship of Christ, they become one in following and doing His will. His life and mission become their life and mission. They live the same kind of life, the same style of life, and they work diligently to achieve the same mission. They become one in life and mission which is to say they become one in everything. There is something else as well, really the most significant factor: when people surrender to the Lordship of Christ, the Spirit of God gives them a supernatural love and a spiritual bond with other believers (cp. Ro. 5:5; Gal. 5:22–23; Jn. 13:34–35. See DEEPER STUDY # 3—Acts 2:42.) It is this that creates one heart and one soul in the church.

“A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (Jn. 13:34–35).

“And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42).

“And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Ro. 5:5).

“For as we have many members in one body, and all members have not the same office [gifts]: so we, being many, are one body in Christ, and every one members of one another” (Ro. 12:4–5).

“For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph. 4:12–13).

“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10).

POSB Commentary

4:32–33. In a paragraph reminiscent of Acts 2:43–47, Luke again emphasizes the unity of the church and, this time, adds a note about its generosity. What were these early Christians like? They were clearly united. They not only prayed together but were one in heart and mind—perhaps because of the way they prayed together! The witness to the resurrection continued. The Christians were neither a monastic order nor a closed society like some cults. Christianity contains clear-cut social implications, and sharing with others is one of them (John 13:35).

Holman Bible Commentary

2 (4:33) Church—Witnessing: the early church gave a great witness to the resurrection. (See outline and DEEPER STUDY # 4—Acts 2:24; 2:25–36 for discussion and verses.) They witnessed with great power and great grace was upon them all (see note and DEEPER STUDY # 1, Witnessing—Acts 1:8; cp. Acts 4:31; see DEEPER STUDY # 1, Grace—Tit. 2:11–15 for discussion).

POSB Commentary

34–35 Some who owned houses or land sold them and brought the proceeds before the apostles to distribute to those without. Not a single person among them was needy.

Acts 4:34-35 (MSG)

34–35 And so it turned out that not a person among them was needy. Those who owned fields or houses sold them and brought the price of the sale to the apostles and made an offering of it. The apostles then distributed it according to each person’s need.

4:34–35. Not only were they united; they were unselfish. This passage shows us a distinctly Christian view of possessions which centers not in ownership, but stewardship; not in creed, but need; not in fad, but family. We have no other New Testament record of communal sharing, and we should not apply this passage universally to other groups of believers. God deemed it necessary at this time and place and laid down a general principle of sharing with others. Notice the result: There were no needy persons among them.

United, unselfish, and unafraid. Looking back at the prayer, we see its fulfillment in their power for witness and their clear focus of that witness—the resurrection of Jesus Christ.

Unlike so many congregations today, these early Christians knew their identity and precisely what God expected of them. They moved forward with courage to achieve their goals.

Holman Bible Commentary

36–37 For example, there was a Levite from Cyprus named Joseph, who sold his farmland and placed the proceeds at the feet of the apostles. They nicknamed him Barnabas (or “Encourager”).[u] Acts 4:36 The name Barnabas means “son of encouragement,” or “son of the prophet.” This was the Barnabas who traveled with Paul as an apostle.

Acts 4:36-37 (MSG)

36–37 Joseph, called by the apostles “Barnabas” (which means “Son of Comfort”), a Levite born in Cyprus, sold a field that he owned, brought the money, and made an offering of it to the apostles.

4:36–37. We can almost feel Luke searching for an example to demonstrate the generosity and unity of the believers. He came up with exhibit A, Joseph a Levite from Cyprus. We call him Barnabas, a nickname he earned because of his encouraging spirit in the church at Jerusalem. He appears in Acts 4; 9; 11; 13; 14; and 15. Luke’s clear-cut wording about the meaning of the name Barnabas has troubled scholars since the Bible was written. Bar clearly means “son” in Aramaic, but nabas has escaped scholarly explanation as an Aramaic or Semitic root related to paraklesis, the Greek word for encouragement. Such things are not our concern nor Luke’s. We need to see Barnabas as Luke saw him, a positive demonstration of how courageous Christianity operated in the first century, giving of their resources and making other people feel better.

3 (4:34–37) Stewardship—Ministering: the early church took care of all those who had need. Note four revealing facts that are extremely instructive and challenging. These facts show how obedient the early believers were and just how obedient God expects all believers to be. (As these facts are studied, imagine how different the church would be if believers today reached out like the early believers. What a change would be wrought in the heart of the world!)

1. Fact 1: no one lacked. There was not “any among them that lacked” (endees), that was left in need or in want, that went without. The idea is that no family, no man, no woman, no child was neglected. No one was left without the necessities of life; no one had to face a day without the food, clothing, or shelter that he needed to take care of himself or of his dear family. All of God’s dear children were taken care of. Remember a critical question: what was it that caused the believers to take care of the needy? It was love—the duty laid upon them by Christ. Christ had told them to love and share with all those who lacked the necessities of life. There was a true brotherhood, a genuine love and caring for each other.

2. Fact 2: all repented of their hoarding, and they gave everything beyond their own necessities.

⇒ Some possessed lands (estates, plural) they did not need. They sold them and gave the monies to meet the needs of others.

⇒ Some possessed houses (plural) that were not essential to their necessities. They too sold them and gave the monies to meet the needs of others.

Some picture this as saying that people sold the homes in which they lived, as though they moved into the streets or under the stars, exposing their families to all kinds of elements and dangers. This is most unlikely. Where would such a multitude of families (over 8,000 at this time) move, live, and survive? Shelter or housing is a necessity. Christ said so (Mt. 6:25–34). What the believers were doing is just what Christ demanded:

“If thou wilt be perfect [complete], go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me” (Mt. 19:21).

“And he said to them all, If any man will come after me, let him deny himself [give all one is and has], and take up his cross daily, and follow me” (Lk. 9:23).

“Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth” (Lk. 12:33).

“So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Lk. 14:33).

“Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life” (1 Tim. 6:19).

“The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein” (Ps. 24:1).

They truly loved Christ, so they were repenting of their hoarding, covetousness, and extravagant living. They were focusing upon a world that was full of desperate needs and death.

They truly loved others, so they were giving all they had beyond their own necessities to help meet the world’s desperate needs.

3. Fact 3: the needy received only what they needed, only what their necessities were. There are always those among us and around the world who need help, who are not able to take care of themselves. The reasons are innumerable. They are …

• too old

• too young

• diseased

• injured

• unemployed

• orphaned

• widowed

• divorced

• oppressed

• brokenhearted

• unskilled

• uneducated

What the early church did was very simple.

⇒ They looked at all those around them and pin-pointed the needs.

⇒ They repented of their hoarding and gave to those who had need.

⇒ They gave only what the necessities were.

“But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Mt. 6:33).

“When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost” (Jn. 6:12).

4. Fact 4: one man in particular set a godly example—Barnabas. (See note—Acts 4:36–37 for discussion.)

DEEPER STUDY # 1

(4:36–37) Barnabas: this is the first mention of Barnabas, the Levite, who was from the Island of Cyprus. His name means “Son of exhortation” or “Son of consolation.” Barnabas was an extremely important person in the life of the early church. His life is a dynamic example to all.

⇒ He was gifted by the Spirit of God with the gift of an apostle (Acts 14:14; cp. Eph. 4:11).

⇒ He was totally committed to Christ and to helping others, even to the point of selling land to help (Acts 4:36–37).

⇒ He stood up and defended Paul before the early believers who feared Paul because Paul had been a spy and had persecuted the church (Acts 9:26–27).

⇒ He was sent forth by the church to exhort believers in the first known Gentile church, Antioch (Acts 11:22f).

⇒ He sought after Paul, wanting Paul to serve as his associate, and he discipled Paul in Antioch (Acts 11:25–26).

⇒ He served with Paul (Acts 11:30; 12:25; 13:2–15:40).

⇒ He was one of the first two missionaries, Paul being the other (Acts 13:2–3).

⇒ He discipled John Mark (Acts 12:25; 15:37–40).

⇒ He was called upon to defend Gentile salvation before the Jerusalem Council (Acts 15:2, 12).

⇒ He differed and split with Paul (Acts 15:36–40).

⇒ He backslid, drifted away for a brief period (Gal. 2:11–13).

⇒ He is mentioned as an example by Paul to the Corinthians (1 Cor. 9:6).

⇒ He was a cousin to John Mark (Col. 4:10).

Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 68–69). Chattanooga, TN: Leadership Ministries Worldwide.

MAIN IDEA REVIEW: Christians with holy courage know how to handle opposition, how to pray, and how to take care of each other.

Principles

• God always blesses the proclamation of his word.

• God gives courage to his people every time they need it.

• Civil disobedience is only biblically permissible when human law defies divine law.

• Christians find both power and joy in prayer.

• Believers should be marked by unity and generosity.

Applications

• Speak out for the Lord with courage whenever you have an opportunity.

• Demonstrate that being a citizen of heaven makes you an even better citizen on earth.

• Learn to pray like the early believers, and do it often with groups of other Christians.

• Share generously what God has given you, especially to those who really need help.

IV. Life Application

Bloom Where You Are Planted

You can still remember our study of chapter 1, where the disciples anticipated kingdom restoration, each doubtless wanting to claim the important roles Jesus had promised them (see Luke 22:28–30). Now they have had their first touch of opposition and can sense the potential persecution against their church and their message. It was not supposed to be like this. They intended the Lord to throw out the Romans and let the good guys take over Israel again.

Through the Holy Spirit’s wisdom and power they adapted to the changing surroundings and learned to serve the Lord in whatever situation they found themselves. Peter could have no idea at this point (chap. 4) that he would someday be proclaiming the gospel in the house of a Gentile (Acts 10). John could have never guessed that his life of ministry would extend beyond age ninety, and that he would write four books of the New Testament.

Regardless of our ages, we cannot anticipate what God has ahead. We simply learn to bloom where we are planted.

Some years ago I was on the roster of speakers at the annual Moody Founder’s Week. The music program was led by Pastor Jim Reece from Canada. Just before that conference, Pastor Reece’s retarded son celebrated his tenth birthday for which his father had written a song. He sang it for us during the week.

Bloom where you are planted, God’s sun still shines above.

Bloom where you are planted, he showers you with love.

Weeds may grow, and winds may blow,

But keep your head up high.

And bloom where you are planted;

Keep growing toward the sky.

That’s what you and I must do if we are to be courageous Christians. We cannot prescribe an ideal situation and then ask God to place us in it. Christian witness is not designing some program for the holodeck on the Enterprise. In two chapters Peter and John, along with the other believers, learn to fit in where and when God needs them, and to be faithful to their message. In short, they learn to bloom where they are planted.

V. Prayer

God, please increase our faith and courage so that, like these early believers, we may learn to pray and witness in the name and power of Jesus. Amen.

VI. Deeper Discoveries

A. Sadducees (v. 1)

The Sadducees and Pharisees were two religious parties who held the balance of power in the Sanhedrin. The Pharisees had adopted a strong nationalistic posture committed to the defense of the law and, as we know from their conflict with Jesus in the Gospels, a minute and detailed observation of religious ritual. They hated the Romans, believed in the resurrection, and anticipated the coming of a personal Messiah albeit one that fit their particular definition.

The Sadducees controlled the wealth and much of the land. They coexisted with the Romans, a practice that afforded them material advantage. Theology was less important to them than peace, a position which often brought them into conflict with the Pharisees. They denied the resurrection or life beyond the grave and, as we noted earlier, viewed the concept of Messiah as an ideal rather than a person.

The Sanhedrin appears to have consisted of seventy-one members (Num. 11:16), including the high priest at its head. The Pharisees had been admitted to the Sanhedrin only in the last century b.c. and probably still represented the minority, though popular with the people. The Sanhedrin was also known as the “Council,” and met in a hall adjoining the southwest part of the temple near a meeting place called the Xystos.

Jesus encountered problems with the Sadducees in the gospels, but the Pharisees provided a much more prominent nemesis. In Acts, however, and especially in Jerusalem, the Sadducees ran the show. They brought Peter and John up on charges before the Sanhedrin.

B. Universalism (v. 12)

From the time of Origen—a prominent figure in the early church about a.d. 185 to 253—some Christians have believed that God will eventually restore everything and everyone to its created order. Indeed, some have preached this doctrine of universal salvation from the text of Acts 3:21. Others have argued from 1 Corinthians 15:27–28 that God will devise some way to save everyone, even if it means a second chance or some different way to heaven.

Acts 4:12 chops that tree at its very base. God does not plan several ways up the mountain of conversion or multiple tracks on the railway to heaven. Agreement that God exists is not enough to eventually meet him face-to-face. These pious Jews needed repentance, for they had rejected the only way to heaven: Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved (4:12).

C. Luke’s Insider Information (vv. 15–17)

Luke’s careful description of the conversation between the Sanhedrin and the apostles has fascinated scholars. How did he know what went on and what was said in council meetings? Very likely he heard the story from Peter and John themselves and recorded it. Certainly their lifetimes overlapped sufficiently, and we have no reason to think that Luke would not have had ample opportunity to research such details for his manuscripts. Some have suggested that Paul was already present in the Sanhedrin and he could have served as Luke’s information source. Others argue that Paul heard the story from his mentor Gamaliel and then passed it on to Luke.

Such mental meanderings are interesting, but not crucial to how we interpret the text. Clearly, the Council would have denied the miracle if that had been possible. Failing that, they took the one avenue they felt open to them to stop this heresy before it got out of hand.

D. Civil Disobedience (vv. 19–20)

Under normal conditions, Peter and John would not hesitate to obey the word of the Sanhedrin. Adherence to civil authority, taught by Jesus, became a major theme in the New Testament in the writing of both Peter (1 Pet. 2:13–17) and Paul (Rom. 13:1–7). Civil disobedience and anarchy defy established law, and the passages cited above clearly require subservience to government.

Yet there are exceptions! Two of them occur in back-to-back chapters in Acts 4 and 5. When a duly appointed civil authority requires a Christian to do something explicitly forbidden in God’s word, civil disobedience is not only permissible, but the appropriate choice. In chapter 5 the Sanhedrin reminds the apostles of the earlier warning and hears from them once again; We must obey God rather than men! (Acts 5:29).

Let’s be careful here. God does not give us the right to judge whether laws are “good or bad.” Our own interpretation of how we should respond to civil government does not enter into the issue. Biblical responses of civil disobedience must be supportable by appeal to God’s revelation—the Bible.

Holman Bible Commentary

cp. compare

v. verse of the

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