Bible Commentaries
Acts 4

Verses 1-4

13 The word "Boy" is here used because it, like its Greek equivalent, may be used both of a child and a servant. The common version renders it servant , child and son . Each of these, however, better represents another Greek word, and all fail to give the dual meaning which this word seems to have. It is usually restricted to a boy or girl between seven and fourteen years of age. It is used of our Lord when He was twelve years old and remained behind when they went home from the festival ( Luk_2:43 ).

14 The complete restoration of Peter to divine favor is nowhere more clearly seen than when he charges them, " You disown the holy and just One!" None of them were as guilty as he himself had been, yet he does not allow his personal failure to hinder his faithful proclamation of the evangel. In order to get them to repent, or change their minds regarding the Messiah, it was necessary to press home their awful guilt. Yet the most important point is the witness he bears to the resurrection of Christ. This it is which proves His Messiahship. The healing of the lame man is but one more proof that He is alive and able to do all that the prophets foretold of Him.

17 Under the law, sins or ignorance were distinguished from willful disobedience. This was the ground of the Saviour's prayer. "Father, forgive them, for they are not aware what they are doing " ( Luk_23:34 ). This is the real clue to the so-called "unpardonable sin." The sin against the Son of Mankind was forgiven, for it was done in ignorance. But the sin against the testimony borne by the holy Spirit in the book of Acts was unpardonable because it was done deliberately and willfully, after the resurrection of Christ.

21 The times of restoration include the terrific judgments of the Unveiling, when, by means of seals, trumpets and bowls, the earth is restored to the sovereignty of Christ as Son of Mankind. It has no reference to individual destiny, but to redemption of the enslaved and the disinherited by their Kinsman Redeemer (Lev.25).

23 Christ is the Prophet like Moses sent to lead Jehovah's people out of Egypt, through the wilderness, into the kingdom. The whole period of the book of Acts is typified by Israel's wilderness journey. Because the people did not hearken to Moses they were strewn along in the wilderness and never entered the holy land. Likewise, because the nation did not hearken to One Who was more than Moses, they did not enter the kingdom. The threat of extermination is an inspired alteration. In Deu_18:19 the Hebrew is, literally, "I will inquire ," or, as we say "I will require it of him." The LXX renders this "I will take vengeance on him."

26 "The term "Boy" is used here with all reverence, for want of a better. The difficulties encountered in its translation are apparent from the variety of renderings in the common version, all of which are better fitted to some other Greek word. they use child, son, servant,

young man, maid , etc. It is used of the boys under two years of age in Bethlehem ( Mat_2:16 ). It is used of Jesus when He was twelve years old ( Luk_2:43 ). It is quoted from Isaiah when he spoke of Him ( Mat_12:18 ). It is applied to Him four times in this book ( Act_3:13 ; Act_4:2-30 ). It is a word like our "boy" or "girl" which may be applied either to a child or a young servant.

1 The apostles offended both the priests and the Sadducees by their action. It was the privilege of the priests to teach the people. They should have been the chief support of the apostles in heralding the proclamation of the kingdom. But they are jealous because these common men command a hearing and usurp their authority in matters of doctrine. The Sadducees are especially offended, inasmuch as they denied the doctrine of the resurrection, which was the principal point in the proclamation of the apostles. Apart from the resurrection Messiah was dead and all hope of His kingdom was crucified with Him. But, given the power of His resurrection, all the promises of the kingdom are confirmed. The officer of the sanctuary was in command of the Levitical guard which had the military oversight of the sacred precincts, where the Gentiles could not enter.

Verses 5-29

5 This was the supreme spiritual judiciary in Israel. It comprised the heads of the twenty-four courses of priests, the scribes, and elders, said to have been in all seventy-one. The names of the chief priest and his immediate associates are mentioned for their official weight. Christ admitted their authority ( Mat_23:2 ).

8 The evangel of the kingdom is now for the first time since the death of Christ, proclaimed to Israel as a nation, as represented by her chiefs and elders and scribes. Hitherto it has gone to individuals in the nation with considerable success. Now everything hinges on the attitude of the official heads of the people. They had rejected Messiah Himself and were responsible for His crucifixion. The chief priests and elders knew that He had foretold His resurrection ( Mat_27:63 ). They had the evidence of the guard detail whom they had bribed to tell a false story ( Mat_28:13 ). To this the apostles now add their testimony and confirm it by healing the lame man. When Peter speaks they are quite unable to answer him. Surely now they are convinced that Jesus is the Messiah! If He can save the lame man He can save the nation. Here was Israel's opportunity. They stood on the verge of the kingdom. If they accepted Him, He would soon rid them of their enemies and come to set up the sovereignty promised by the prophets. Should they refuse the testimony of the holy Spirit as they had rejected Him it would involve the whole nation in an eonian sin, and the kingdom could not come. The disciples' question concerning the restoration of the kingdom at this time , is here answered for us for the first time. Again and again, during the course of its proclamation, the Jews reject the King and the kingdom. Here, however, we have the first refusal. This is the supreme crisis in the book of Acts. Had they accepted the apostles' testimony, the nation would have followed their lead, and the success of the apostles' proclamation would have been assured. Now that they reject the testimony to His resurrection, it is clear that Israel's rightful sovereignty will not be restored to them at this time.

13 Peter and John were not ignorant men by any means, though they lacked the culture and affectation which marked the learned class of that day. They had been in the school of Christ.

19 The attitude of the Sanhedrin had the immediate effect of abrogating their authority. They should have ruled for God, now they are arrayed against God. They should have been a terror to evil-doers: now they menace those who are carrying out His will. Peter, as an apostle of the Messiah, was one of the real rulers in Israel, and will one day sit upon a throne in the kingdom ( Mat_19:27 ). Hence he has the right to oppose the Sanhedrin and to carry out the commission which lie has from his Master. This is no example for us to follow in this economy. We are to be subject to the superior authorities ( Rom_13:1 ) .

22 The healing of the lame man is called a sign, hence has some typical significance, especially in regard to his age. May this not suggest the forty years which followed, during which Israel was not able to walk before God?

23 The threats of the Sanhedrin produced a powerful effect on the believers. They were accustomed to obey their religious rulers implicitly. In fact, they gave their own chiefs and elders a place which the Roman power never could obtain. They must have some divine direction for continuing in a course prohibited by the highest Jewish authority. This is found the second part of the first Psalm (usually caIled the second Psalm). Here their own chiefs are associated with the nations in hostility to Messiah. The Psalm should be read to the end. The threats of the Sanhedrin are as nothing compared to Jehovah's threats against them. The judges of the land are exhorted to be instructed and serve the Lord, lest they perish when His anger is burning but a little ( Psa_2:10-12 ). The fact that their chiefs are no longer under Jehovah's protection but the objects of His indignation emboldens them to go forth with the proclamation in spite of their opposition. Moreover, the Lord's hand had been with the apostles, for many had believed, and it was evident that the Sanhedrin itself was afraid to exercise its full power, or Peter and John would not have been released.

Verses 30-37

30 The timid opposition of the Sanhedrin is in contrast to the boldness of those who proclaimed the evangel. God manifested Himself by miraculous interventions, and the powers of the kingdom abounded.

32 The laws concerning property were so different in Israel from anything with which we are acquainted that it is difficult for us to understand this and similar passages. First of all, each Jew had his allotment, which could not be sold. Even if it was disposed of, it came back to him in the jubilee. This was his means of living. If the kingdom should come, the land would be redistributed according to the prophets ( Eze_47:13 ). The action of the Pentecostal believers is all based on this fact. Whatever they had beyond their allotment would go back to its rightful allottee when the kingdom is set up. In view of this they sold the lands and houses they had acquired besides their allotment, and shared their possessions, or personal property such as money, among themselves.

34 A freehold was a piece of property to which actual title could be acquired, as is the custom among western nations today. The name, which means separated, shows that a freehold was not land held in common, like an allotment, but held by a title unaffected by the jubilee. Gethsemane was such a freehold ( Mat_26:36 ). Judas manifested his unbelief by purchasing a freehold with the price of his Lord, and the chief priest completed the purchase by paying the money. This was evidence that they did not believe in the coming kingdom, for they never would have bought the bloody field, only to find its title invalid when the land is reapportioned to the tribes in that day. The disciples, knowing that freeholds were not in line with the law and that they would be forfeited under the righteous rule of Messiah, put the means obtained from their sale into a common fund.

36 The allotment of the Levites could not be sold ( Lev_25:34 ). But this field was his personal property. Had the kingdom come, he would have had his share in their allotment ( Eze_48:13-14 ).

3 Ananias and Sapphira sold a freehold which they had acquired , over and beyond their own allotment in the land. In this they did well. They brought a part to the apostles. This, too, was a commendable act. Their sin seems to have been, not in withholding a part, but in giving the impression that they had contributed all for the common good. Here we have a practical illustration of the righteous rule which will characterize the kingdom of God. The hidden motive is brought to light. An act appearing most praiseworthy on the surface is declared to be tainted with falsehood. No witnesses are needed. The Lord's apostle can detect evil though most skillfully concealed. Judgment is immediate and summary.

4 Ananias was under no compulsion to sell the freehold. Neither was he obliged to contribute the sum he obtained to the common fund. All this was voluntary. But such a course would have lowered him in the eyes of the disciples and he wished to be well thought of. But his avarice was too strong to allow him to part with the whole sum, so he, in effect, steals a part of the gift, and presents the rest as though it were the whole amount. This was hypocrisy in its most hateful form. In an administration of grace, such as we enjoy today, such sins are not followed by swift judgment. They wait until the tribunal of Christ ( 2Co_5:10 ). But in the administration of the kingdom, righteousness will reign and sin will be suppressed.

11 The result of the sudden and severe judgment of Ananias and Sapphira was great fear, both among the believers and others who hear of it. The resultant conduct was not the free unforced desire to please God which is inspired by His love and grace, which should actuate us in this economy, but restraint from evil through dread of judgment. It is based on power from without rather than an impulse from within. We are not in danger of any judgment, hence have no such motive to mold our behavior. Our lives should be the fruit of love.

13 The awful atmosphere of inflexible righteousness which repelled the unbelieving was an adumbration of the day when a King shall reign In righteousness and through the greatness of His power His enemies shall yield a feigned obedience to Him ( Psa_18:44 ; Psa_18:1-18 ; Psa_6:1-10 ; Psa_7:1-17 ; Psa_8:1-9 ; Psa_9:1-20 ; Psa_10:1-18 ; Psa_11:1-7 ; Psa_12:1-8 ; Psa_13:1-6 ; Psa_14:1-7 ; Psa_15:1-5 ; Psa_16:1-11 ; Psa_17:1-15 ; Psa_18:1-50 ; Psa_19:1-14 ; Psa_20:1-9 ; Psa_21:1-13 ; Psa_22:1-31 ; Psa_23:1-6 ; Psa_24:1-10 ; Psa_25:1-22 ; Psa_26:1-12 ; Psa_27:1-14 ; Psa_28:1-9 ; Psa_29:1-11 ; Psa_30:1-12 ; Psa_31:1-24 ; Psa_32:1-11 ; Psa_33:1-22 ; Psa_34:1-22 ; Psa_35:1-28 ; Psa_36:1-12 ; Psa_37:1-40 ; Psa_38:1-22 ; Psa_39:1-13 ; Psa_40:1-17 ; Psa_41:1-13 ; Psa_42:1-11 ; Psa_43:1-5 ; Psa_44:1-26 ; Psa_45:1-17 ; Psa_46:1-11 ; Psa_47:1-9 ; Psa_48:1-14 ; Psa_49:1-20 ; Psa_50:1-23 ; Psa_51:1-19 ; Psa_52:1-9 ; Psa_53:1-6 ; Psa_54:1-7 ; Psa_55:1-23 ; Psa_56:1-13 ; Psa_57:1-11 ; Psa_58:1-11 ; Psa_59:1-17 ; Psa_60:1-12 ; Psa_61:1-8 ; Psa_62:1-12 ; Psa_63:1-11 ; Psa_64:1-10 ; Psa_65:1-13 ; Psa_66:1-20 ; Psa_67:1-7 ; Psa_68:1-35 ; Psa_69:1-36 ; Psa_70:1-5 ; Psa_71:1-24 ; Psa_72:1-20 ; Psa_73:1-28 ; Psa_74:1-23 ; Psa_75:1-10 ; Psa_76:1-12 ; Psa_77:1-20 ; Psa_78:1-72 ; Psa_79:1-13 ; Psa_80:1-19 ; Psa_81:1-16 ; Psa_82:1-8 ; Psa_83:1-18 ; Psa_84:1-12 ; Psa_85:1-13 ; Psa_86:1-17 ; Psa_87:1-7 ; Psa_88:1-18 ; Psa_89:1-52 ; Psa_90:1-17 ; Psa_91:1-16 ; Psa_92:1-15 ; Psa_93:1-5 ; Psa_94:1-23 ; Psa_95:1-11 ; Psa_96:1-13 ; Psa_97:1-12 ; Psa_98:1-9 ; Psa_99:1-9 ; Psa_100:1-5 ; Psa_101:1-8 ; Psa_102:1-28 ; Psa_103:1-22 ; Psa_104:1-35 ; Psa_105:1-45 ; Psa_106:1-3 )