Bible Groups - Digests of Bible Commentaries

The Acts of the Apostles - Chapter 4

Revised 2014

1 The temple hierarchs, preoccupied with power and reputation (Cf v 7) line up against the apostles. Priests performed Temple liturgy. Temple guard were Levites - their Captain ranked next after High Priest. The Sadducees, party from priestly families and lay, "say there is no resurrection " (Lk 20:27-38).
4 Success with 5,000 converts shows many Jews did believe, even though their leaders did not - and were stirred up to arrest the apostles.
5 Cf calling of leaders, etc against Jesus (Lk 22:66). But the people joined the leaders against Jesus - here the leaders act against the views of the people, partly because of the people's enthusiastic response to the apostles' message. NB Pharisees not mentioned on either occasion - perhaps really the case?
6 Caiaphas was actually the High Priest at this time, but Annas also given title because of the authority he wielded, Caiaphas his son-in-law, and 5 sons also High Priests.
7 "By what power - their main concern - or by what name" - prepares for Peter's response. Formal charge - requires witness to confirm response - ie John, Cf refusal of Pharoah to believe miracles (Exod 7-11).
8 Cf Lk 12:11-12, Lk 21:12-15: the Spirit will teach them what to say.
10 Peter has already answered this question (3:12-16), but the leaders appear not to have listened. He repeats the central truth “God raised Jesus from the dead”. (Our resurrection differs - it by God’s power, not our own.)
11 Adds an extra argument sure to be understood in this temple setting: Ps 118:22, also used by Jesus (Lk 20:17-19) and about Jesus (Mk 12:10, 1 Peter 2:7). In dislodging the true cornerstone of God's house the temple authorities trigger the collapse of the temple's beautiful stones around them (Lk 19:44, 21:5-6, Mt 21:42). To emphasise who are the perverse builders of Ps 118:22, Peter adds 'by you'.
12 Instead of following the condemnation of the leaders for crucifying Jesus with a sentence of judgement, as Jesus did, Peter proclaims the necessity - and hence possibility - of salvation, through the Jesus who is now risen. In the Roman world salvation often attributed to the Emperor. Peter here denies this - salvation comes only through Jesus - and comes “in his name” as he promised (Jn 16:23).
13 Literally "perceiving them to be unlettered and untrained" - ie not formally educated in religious matters or the law of Moses.
The third witness, the man who was healed, is too much, and because of the pressure of 3 sets of witnesses they are compelled to release the apostles:- 1. Testimony of Peter & John, including how it has been given., causing amazement which makes it difficult to take their case further. 2. The people were praising God for what had happened (v 21), and so implying their belief that the apostles were indeed God's messengers. The leaders cannot be seen as opposing what the people see as God's work. 3. The restored lame man is the most powerful witness, standing silently at the apostles' side. Sanhedrin silenced by his silence. The extra information that he is aged 40 makes it even harder to refute a supernatural origin for his cure. If no cure had been found in 40 years, no power but God's could cure him now. The narrator keeps drawing our attention back to the cured cripple (3-11,16; 4:10; 14) - the Acts journey is a missionary journey of mercy in the name of Jesus, where those normally incapable of travel will be lifted up and brought into the Way. We too must always be seeking out unfortunates at the roadside, help them, embrace them as pilgrim companions, and not pass by on the other side (Lk 10:30-37), The healed cripple is also a symbol of hope for the entire Jewish nation, offered salvation after 40 years stumbling about in the wilderness, signalled by the dance of the cripple. But to join this joyous dance, Israel must follow the lead of the promised 'prophet like Moses', ie Jesus.
19 Cf Peter's boldness now with his earlier denial. Only in Luke's Gospel does Jesus pray that Peter's faith would not fail (Lk 22:31-32). Here it is fulfilled. By rejecting the Messiah God has sent, the Jewish leaders forfeit the right to obedience in preference to obeying God.
20 God’s word takes precedence over human commands. We have a duty to confess our faith where silence would imply denial, offence to God, or scandal to others. “The disciple has a grave obligation to Christ, his Master, to grow daily in his knowledge of the truth he has received from him, to be faithful in announcing it and vigorous in defending it” (Dignitatis humanae).
21 Inability of Sanhedrin to answer Peter & John underlines that its leaders have forfeited to the apostles the right to lead the people (Cf Antigone, & 2 Macc 7:2), ie God’s chosen Jewish people who see the Apostles’ signs, are impressed with the community, listen to the sermons, and for whom leadership is being contested. Like Pharoah, the Jewish leaders cannot deny the healing but refuse to accept God’s will shown in it.
23 The apostles return to the comfort of their own people, portrayed as a supportive household of God, listening closely to the Apostles’ report.
24 They join together - literally - 'with one passion' in a triumphal hymn of praise to God as after escaping from Pharoah (Exod 15), here addressed as 'despota', ie absolute authority (only used by Luke here and by Simeon in Lk 2:29). The Sovereign Lord possesses his people and demands their complete loyalty - but he is benevolent, sharing his power with his slaves (Cf Exod 3, 6 etc). Compares the Jewish leaders, Herod, Pilate, the Gentiles and peoples of Israel that were aligned against Jesus, and earlier still against David, with the forces now lined up against Jesus' followers in the Jerusalem community. In fighting God the Jews had fulfilled what God had planned all along (Ps 2:1-2): rulers &c would be helpless against God and his Messiah. A model prayer of reliance on God’s help.
25 Although despotic, we should remember that God acts through his agents. Despotic power of God softened by our “father” Abraham.
29 Prayed that God would continue to give them courage to speak boldly, and to send his healing signs. The Greek word used here for 'servants' has the connotation of 'slaves', whereas the different word used about David in v 25 & Jesus, v 27, has the connotation of child/son. The sovereign Lord of heaven & earth possesses his people and demands complete loyalty and obedience, but he is a benevolent despot (v 24), blessing his slaves and sharing his power with them. Cf Moses in Exodus 3, 6, 7.
31 A second Pentecost: the place shook - an earthquake, a familiar symbolic event in the Greek world, to confirm God's approval of the prayer (Cf Exod 19:18, Is 6:4), although different symbolism at Christ’s death. The Christians were now as free as the Israelites had been from Pharoah. They were filled with Holy Spirit and all now spoke the Word of God boldly. The faithful community 'gathered together' (v 31) in the presence of the Holy Spirit are stronger than the political and religious rulers 'gathered together' (v 5) against them.
32 2nd summary describing the Jerusalem community to demonstrate their unity. Emphasises distribution of wealth held in common (koinos) (Cf Lk 8:3), and introduces Barnabbas, a Levite, later companion of Paul. Barnabbas is from Cyprus, the first destination of Paul & Barnabbas. (But chinks in this unity appear in Chap 5).
34 The Greek world was familiar with the idea of friends sharing their property (Aristotle: Ethics), and so were the Jews (Deut 15:4, 11).
35 In addition to their roles as witnesses and healers (v 33), the apostles also had a leadership role in managing community funds for the benefit of all (v35, v37, 5:2).
36 Introduces Barnabbas, who has major role in Acts. The inclusion of a visitor from the diaspora in Cyprus reminds us of the coming mission beyond Jerusalem. The nickname Barnabbas distinguishes the Joseph from Joseph Barsabbas in 1:23. This 'son of encouragement' encourages the community with his gift. This Levite is in contrast to the Levites of the temple and the Good Samaritan (Lk 10:32), although many Levites came to believe in Jesus (Acts 6:7). He also contrasts with the couple in chap 5.
37 Not given ostentatiously into their hands, but at their feet, handing over power to dispense. A glowing end to the chapter - but not all is peace and goodness in the infant community!