Bible Commentaries
Acts 4

Introduction

Until now, the work of the apostles has met very little resistance from the religious organizations of the day, but that situation is soon to change. As the preaching of Jesus Christ begins to attract the multitudes, the opposition comes forward. Satan soon musters his forces of truth haters and, led by the historic enemies of Christ, the Sadducees, mounts an attack on Peter and John.

Verse 1

And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,

And as they spake unto the people: Peter and John continue the sermon begun in chapter three, but the sermon is interrupted before they can present the final appeal.

the priests: These are those Levites who serve on a daily basis in the temple.

and the captain of the temple: The "captain of the temple" is the chief leader of a select group of Levites first organized by David and originally called "porters" (2 Chronicles 8:14). It is the duty of the "captain" to lead this elite guard of temple policemen in keeping order in the temple. More than one man holds this important position, and it is believed they took turn about in the discharge of their official duties (Luke 22:4; Luke 22:52).

and the Sadducees, came upon them: The Sadducees are one of five major sects into which the Jewish people are divided in New Testament times.

The rabbis say that the party took its name from its founder, Zadok (Sadouk, Greek), who lived about BC 300. But since it appears the members and adherents of the highest priestly aristocracy constitute the party, it is now generally believed the name refers to the high priest Zadok, who officiated in David’s reign, and in whose family the high priesthood remained until the political confusion of the Maccabean times, his descendants and partisans being Zadokites or Sadducees" (Reese 162).

These Sadducees must have smarted at the teaching of the resurrection of Jesus because one of the chief tenets of their doctrine is the denial of a resurrection.

This Jewish sect was composed of proud, secular materialists who denied the existence of a spiritual world, holding that neither angels nor demons existed, denying any such thing as the resurrection, and rejecting the OT scriptures, except for parts of them which had political utility, and also refusing the tradition of the elders. Through wealth and political power they had gained control of the religious apparatus which ran the temple, the office of the high priest being regularly filled from this group. Their pipe-dream of having silenced forever the claims of Jesus Christ by their wanton murder of him was rudely shattered by the incident recorded in the last chapter. Not only was Christ alive, but he had ascended to the right hand of God, had poured out the marvelous power of the Holy Spirit upon the Twelve; and the astounding miracles that had accompanied the personal ministry of Christ were continuing through the apostles who wrought such signs "in the name of" that same Christ (Coffman 81)!

Luke makes the evidence clear: the same Jews who rejected and eventually crucified Jesus, continue their relentless rebellion and opposition to the purposes of God by combating the preaching of the resurrection of Jesus. In spite of the grace of God, which has provided numerous opportunities for the Jews to hear and obey the gospel, it seems the majority are determined to discard the eternal salvation that comes through Jesus Christ.

Verse 2

Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

Being grieved that they taught the people: These Jews are not a little upset at the teaching of the apostles; they are "sore troubled" (RSV).

and preached through Jesus the resurrection from the dead: For the Sadducees, the bold teaching of the resurrection has blatantly struck a doctrinal nerve; they will not take this dalliance with their doctrine lying down. Truly, in the minds of the Sadducees, their fears have come to pass; "the last error shall be worse than the first" (Matthew 27:64),

Verse 3

And they laid hands on them, and put them in hold unto the next day: for it was now eventide.

The unhappiness of the Sadducees over the preaching of the resurrection of Jesus now takes a physical turn; the apostles are arrested and put in jail. The apostles come to the temple at the hour of prayer, which is about three o’clock; now it is "eventide" or evening about six o’clock (3:1).

Verse 4

Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

Howbeit: "Howbeit" literally means "but" or "notwithstanding." The idea is notwithstanding the reception of the teaching of Peter and John by the Sadducees, there are many who do receive their teaching.

many of them which heard the word believed: The power of the gospel is again felt in the hearts of men. The gospel has been preached to men, they have "heard, " and the result is they "believe." This is exactly the way the gospel is intended to work. Paul says, "So then faith [cometh] by hearing, and hearing by the word of God" (Romans 10:17).

One needs to understand that "believed" is not indicated here or anywhere else in God’s word as the sole condition for salvation."Believed" is a scriptural expression for the entire change brought about by one’s faith in the gospel (see 10:43 and 13:39 for more extensive notes).

and the number of the men was about five thousand: There is some discussion as to the "five thousand" mentioned here. Most scholars agree this "five thousand" includes the original three thousand who obey the gospel in chapter two verse 41.

It does not appear probable that five thousand should have been assembled and converted in Solomon’s porch (chap iii. 11.) on occasion of the cure of the lame man. Luke, doubtless, means to say that, up to this time, the number of persons who had joined themselves to the apostles was about five thousand (Barnes 401).

The results, just recorded in these verses, are to be repeated over and over again. The Lord’s church now numbers five thousand men, not to mention at least an equal number of women. (Women were often not mentioned, as was the Eastern custom). The fire kindled on the day of Pentecost will soon sweep the world. The religious leaders of the day recognize the threat to their very existence, but nothing they do will turn back the new hope burning in the hearts of men.

Verse 5

And it came to pass on the morrow, that their rulers, and elders, and scribes,

And it came to pass on the morrow: The apostles spend the night in jail. On the next day, they are to be brought before the authorities.

that their rulers, and elders, and scribes: Luke here refers to the Jewish Sanhedrin. This assembly constitutes what we would refer to as the Supreme Court of the Jews. This is the same assembly that condemned Jesus to death (Matthew 26:57), but their problem does not go away when they crucify Jesus.

The Sanhedrin before whom the apostles were arraigned consisted of seventy men (or seventy-one – seventy members plus Moses. Numbers 11:16). The Sanhedrin was composed of twenty-four priests, twenty-two lawyers (not "lawyers" as we understand that term) and twenty-four elders. These were the "rulers and elders" spoken of earlier. This council was the highest court in the Jewish state. They had no power to pass the death sentence but their recommendation to Herod carried real weight. The cases before this court were all of a religious nature (De Welt 67).

Verse 6

And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

After referring to the makeup of the Sanhedrin in general terms, Luke now becomes more specific in the naming of ranking members of the court.

And Annas the high priest, and Caiaphas: McGarvey explains the mention of both Annas and Caiaphas as follows:

Annas, whom Luke both here and in his former narrative calls high priest, was the lawful high priest, but he had been deposed by Valerius Gratus, the predecessor of Pilate, and Caiaphas, his son-in-law, had been by the same unlawful procedure put in his place, so that while the latter was holding the office, the other was lawfully entitled to it, and was recognized as high priest by the people (Vol. I 69).

Luke does not make a mistake in naming both of these men, as some have falsely speculated.

and John, and Alexander: The fact that these two men are mentioned by name, indicates they are men of reputation and authority. Nothing more is known of them.

and as many as were of the kindred of the high priest, were gathered together at Jerusalem: Besides the men named, several other relatives of the high priest are in attendance at this hearing. Historians bear out the fact that this highest court of the Jews, primarily made up of Sadducean priests, is a wicked and conscienceless group capable of any evil deed.

Verse 7

And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?

And when they had set them in the midst, they asked: It was customary that the Sanhedrin gather in a semicircle and set the accused before them to be tried.

By what power, or by what name, have ye done this: This question shows that in spite of the fact this self-righteous Sanhedrin has had all night to trump up some charges against the apostles they have come up empty. Perhaps by asking this question the court thinks the apostles would incriminate themselves.

The question propounded is remarkable for its vagueness:"By what power, or by what name have ye done this?"Done what? might have been the answer. Done this preaching? or this miracle? or what? The question specified nothing, and the obvious reason is that there was no particular thing done by Peter and John on which they dared to fix attention, or on which they could base a charge of wrong doing. (McGarvey, Vol. I 70).

Verse 8

Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

Then Peter, filled with the Holy Ghost: As Jesus predicts before His death, Peter now speaks by the direct inspiration of the Holy Spirit (see notes on 2:4). This eventuality, predicted by Jesus, has now come to pass.

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 (Matthew 10:19-20).

said unto them, Ye rulers of the people, and elders of Israel: As always Peter addresses his accusers with courtesy and with respect for who they are.

Verse 9

If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

If we this day be examined of the good deed done to the impotent man: Remember Peter is supposed to be on the defensive; but as is characteristic with him, he takes control of the situation and moves to the offense. If the problem is the good deed performed to make a lame man whole, Peter is more than willing to answer that charge.

by what means he is made whole: This portion of the question the judges will quickly wish had gone unasked. They open the door for Peter to declare once again the resurrected Jesus as the source of the power that healed the impotent man.

Verse 10

Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

Be it known unto you all, and to all the people of Israel: Peter wants the truth he is about to deliver to be known by everyone.

that by the name of Jesus Christ of Nazareth: The Jews will never be allowed to forget Jesus of Nazareth (see notes on 2:22)."By the name of" indicates by the authority of (see notes on 2:38).

whom ye crucified: Peter never misses an opportunity to lay the guilt of the death of Jesus on the Jews. Without hesitation, he reminds these Jews, some of whom are painfully aware of the truth of his statements, they are the ones who crucified Him "whom God hath raised up," the "Prince of life," Jesus of Nazareth (2:23; 3:15).

whom God raised from the dead: On every opportunity afforded him, Peter reaffirms the resurrection of Jesus. This teaching is especially resented by the Sadducees because they deny the doctrine of resurrection. Peter does not hesitate to attack their false doctrine to their face.

even by him doth this man stand here before you whole: The conclusion is that Jesus of Nazareth, whom ye crucified, whom God hath raised from the dead, is the source of this healing power they have witnessed.

Verse 11

This is the stone which was set at nought of you builders, which is become the head of the corner.

This is the stone which was set at nought of you builders: This rejected stone is a direct reference to Jesus. This prophecy is first mentioned by the psalmist David and later by Jesus Himself (Psalms 118:22; Matthew 21:42). Peter and Paul later refer to this prophecy in reference to Jesus (Ephesians 2:20; 1 Peter 2:4-6).

which is become the head of the corner: The Jews, in their rejection of Jesus, reject the "chief corner stone" (Ephesians 2:20).

Verse 12

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Neither is there salvation in any other: Peter’s message builds to this universal conclusion: there is salvation in none other save Jesus Christ. Surely the conclusion must have registered on this audience: when one rejects Jesus, he rejects salvation.

for there is none other name under heaven given among men: We must also recognize that our salvation is in the name of (by the authority of) Jesus. No one will be saved in the name of Buddha, Mohammed, Joseph Smith, Judge Rutherford, Mary Baker Eddy, or anyone else.

whereby we must be saved: What other words could the divine writer have used to make this statement any more universal or any more emphatic.

Jesus is the only hope of salvation for the whole world. In the Greek the "we" is the last word in the Greek sentence; it means "we"– priests, elders, scribes, fishermen—all of us here must be saved by faith and obedience in the Christ (Boles 68).

Verse 13

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.

Now when they saw the boldness of Peter and John: There is a confidence that comes from knowing God is on our side that can transform timid, otherwise insignificant men into great and powerful workers for the Lord. This confidence is evident in such men as David, Daniel, Joshua, Paul, and a host of others who knew "if God be for us, who can be against us" (Romans 8:31). We should take heart today and boldly stand up for what we believe.

Whatever else the rulers beheld or understood on that day, one thing they did not miss, and that was "the boldness of Peter and John." In the face of judgment and death, they were unafraid to lay the charge of the death of Jesus at the feet of the very ones who were judging them, They were unafraid to call upon the leaders in Israel to find salvation in the name of the very one they had slain (De Welt 67).

and perceived that they were unlearned and ignorant men: The charge of ignorance is often made against these Galilaean apostles, but here as Coffman says:

It is the smug and arrogant pride of the Sadducees which surfaces here, there being utterly no reflection upon the intelligence and understanding of those great men who were the apostles of the Son of God. Luke, in this place, was clearly giving not his own evaluation of the Twelve, but that of the Sanhedrin (90).

they marvelled: This tribunal of the educated elite of their day is amazed and confounded that these assumed "ignorant and unlearned" men can speak with such assurance and boldness.

and they took knowledge of them, that they had been with Jesus: What a wonderful conclusion to the performance of Peter and John. These "enemies of the cross" know by the actions of the apostles "they had been with Jesus." The presence of Jesus should be reflected in the lives of all Christians.

Verse 14

And beholding the man which was healed standing with them, they could say nothing against it.

And beholding the man which was healed standing with them: The absolute proof of the miracle performed by the apostles is undeniable. He is standing, living, and breathing, right before their very eyes. He is living proof of the power of"Jesus of Nazareth." The Apostle Peter shows the inspired leading of God in his choice of the issue he would defend; "if we this day be examined of the good deed done to the impotent man" (verse 9).

they could say nothing against it: What could they say? Who ever heard of someone’s being condemned for healing a cripple? The Sanhedrin has placed itself in an indefensible and potentially embarrassing position.

Verse 15

But when they had commanded them to go aside out of the council, they conferred among themselves,

But when they had commanded them to go aside out of the council: Peter and John are taken outside of the assembly so the Sanhedrin may privately discuss the dilemma they face.

they conferred among themselves: Would it not be interesting to know what was said by this august body behind closed doors? They are in a desperate situation to save face. It is obvious they are destitute of charges against Peter and John, but now they are simply grasping for a reason for the arrest and stalling for time.

Verse 16

Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

Saying, What shall we do to these men: Here Luke allows us some insight into this confidential discussion. Some commentators have discussed how Luke could have known what these Jewish judges are saying in private. They, as many commentators are prone to do, are overlooking the obvious: Luke is speaking by the guidance of the Holy Spirit. God supplies Luke with this otherwise privy information (2 Timothy 3:16).

for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it: Here are facts the Sanhedrin must deal with:

1. "... a notable miracle hath been done."

2. "by them, "that is Peter and John.

3. "…is manifest (visible) to all."

4. "…we cannot deny it."

It is sad that this group, when confronted with this undeniable evidence, does not ask "what must I do to be saved"; instead, their only concern is how to stop these men from preaching "in the name of Jesus." It is obvious by their admission, "we cannot deny it, "they would have denied it if they could have.

Verse 17

But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

But that it spread no further among the people: It is obvious the Sanhedrin is not concerned with truth; rather their primary objective is to stamp out the teaching of Jesus Christ. They look at this popular new faith as a strike at their very existence, and rightly so.

let us straitly threaten them, that they speak henceforth to no man in this name: A threat is the best they can do at this time. It would be contrary to popular opinion to use more stringent means against the apostles. It should be noted that members of the court make no specific charge because they do not have one; they simply resort to intimidation.

Verse 18

And they called them, and commanded them not to speak at all nor teach in the name of Jesus.

And they called them: The apostles have been waiting to hear the results of this private session of the court. Now they are brought in to hear the weighty decision arrived at by the Jews.

and commanded them not to speak at all nor teach in the name of Jesus: The apostles are prohibited "to speak" or "to teach." By using both "speak" and "teach." the command is emphasized. Literally, they are not to allow the "name of Jesus" to escape their mouths under any circumstance.

This is the first time in the history of the church that preaching was forbidden; and now it was forbidden absolutely. If the apostles obey, not another word is to be spoken for Jesus in public or private. We shudder to think of the consequences if that injunction had been obeyed (McGarvey, Vol. I 74).

Verse 19

But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

But Peter and John answered and said unto them: If the Jews think this threat will seal the lips of Peter and John, they have vastly underestimated the convictions of these two witnesses for Jesus. The council is quickly informed by both Peter and John that they "hearken" to God, not to men.

Whether it be right in the sight of God to hearken unto you more than unto God, judge ye: The divinely inspired apostles, in a brilliant stroke of judicial logic, reverse the situation on the Sanhedrin. Is it more important to serve God or to serve man?"Judge ye."Even this prejudiced court knows the right answer (see notes on 5:29).

Verse 20

For we cannot but speak the things which we have seen and heard.

If Peter and John had been concerned for their personal safety, they could have remained silent, but as McGarvey says, "silence might have been construed as giving assent; and the apostles were too candid to allow it to be thought for a moment that assent would be given" (Vol. I 74).

The testimony of Jesus is as a burning ember in the hearts of Peter and John. They could not "but speak the things" they "have seen and heard." Regardless of the dictates of the Supreme Court, the apostles are going to preach Jesus!

Verse 21

So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.

So when they had further threatened them: It must have been a blow to the ego of the haughty Sanhedrin Court to be unable to strike fear into the hearts of humble men like Peter and John. In the face of defiance from the apostles, the court continues to threaten them with the consequences of preaching Jesus. It should be understood these are not idle threats. Soon the pent up fury of the Jews will take a physical toll on the apostles. They are arrested and beaten (5:40), and later Stephen is stoned to death for preaching Jesus (7:58-59).

There is a progression in this inspired history toward that murderous fury which at last signaled official Israel’s total rejection of Jesus Christ. For the moment, the popularity of the apostles with the people prevented all but the threats (Coffman 92).

they let them go, finding nothing how they might punish them, because of the people: In reality, there are no real violations of the law committed by the apostles. The Jews, in hopes of finding some charge against Peter and John, come up short in their accusations. The real problem has nothing to do with the healing of the crippled man; the real problem for the Jews is how to stop the apostles from boldly preaching Jesus Christ, especially the affirmation of His resurrection. The arrest of Peter and John is a serious mistake for the Jews. Now extra attention has been focused upon this "new sect," and it has come out the winner. The apostles have become folk heroes in that "little David" has stood up to Goliath and won again! Because of this popular response of the common people, the apostles are spared any further harassment at this time.

for all men glorified God for that which was done: The people in general praise God for the miracle that has been performed. This is an indication that the people believe the miracle to be genuine and are grateful for this display of the mercy of God. Even the jaundiced eye of the Sanhedrin does not question the authenticity of the miracle.

Verse 22

For the man was above forty years old, on whom this miracle of healing was shewed.

Luke, forever showing his training as a physician, tells the age of the man. The indication is since the man is "above forty years old," the healing is not one to be naturally expected. All hope of healing by ordinary means is exhausted. This miracle is the result of the power of God in the "name of Jesus."

Verse 23

And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

And being let go, they went to their own company: When it is determined that nothing else can be done to the apostles, they are set free.

and reported all that the chief priests and elders had said unto them: Peter and John return to the disciples and give a blow-by-blow report of their trial. This encounter with the enemies of Jesus is a victory for Christianity.

Having been threatened by the hierarchy, the apostles might have been expected, by those who threatened, to flee from the area; but instead, they, together with the whole Christian community, went to their knees in prayer to Almighty God. No, they would not flee—yet. The battle for the soul of secular Israel would be continued for forty years; then the Christians would flee from Jerusalem, and the accumulated wrath of centuries would humble forever that city which rejected Jesus (Coffman 93).

Verse 24

And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

And when they heard that, they lifted up their voice to God: When the disciples hear of the success of the apostles in their defense before the Sanhedrin, they praise God in unison. We should note the early Christians resort to prayer whenever crisis arises; they always remember to thank God when the danger passes.

with one accord: This phrase is used twelve times in the New Testament. Eleven of the twelve are found in the book of Acts. This phrase stresses the idea of unity in the Lord’s church and reveals one of the reasons for the great success of Christianity in the first century.

and said, Lord, thou art God: The disciples address their prayer to God whom they recognize as "Lord" or Master. They acknowledge God as the unlimited power of all creation. Vine defines the Greek word Despotes ("Lord") as a master, lord, one who possesses supreme authority..." (Vol. III 18).

which hast made heaven, and earth, and the sea, and all that in them is: God is remembered by the disciples as the Creator of all things. The Christian in trouble can find great consolation and encouragement in knowing his heavenly Father the God he worships, is the supreme Sovereign of the universe. There is strength in knowing God is still in control of the world regardless of the turmoil and problems that may come our way (Genesis 1:1; Nehemiah 9:6; Acts 14:15; Colossians 1:16).

Verse 25

Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

Who by the mouth of thy servant David hast said: The apostles understand that David spoke the following words by inspiration from God (Psalms 2:1-2).

Why did the heathen rage: "Heathen" refers to any nation other than the Jews. The prophecy of David foretells the opposition of the "heathen" to Christianity. Vincent says in regard to the word "rage" : "Only here in New Testament. Originally, to neigh or snort like a horse. Of men, to give one’s self haughty airs, and to act and speak insolently" (466).

and the people: The "people" describe those among the Jews who "raged" against Jesus; therefore, both Jew and Gentile "raged" against Christ.

imagine:"The word, imagine, does not express quite the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means they employed thought, plan, purpose, in opposing the Messiah" (Barnes 406).

vain things: The word "vain" means empty (Vine Vol. IV 181). The "heathen" devise a plan to oppose Christianity, but the plan is empty, useless; God would establish His kingdom regardless of the efforts to oppose it.

Verse 26

The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.

The kings of the earth stood up, and the rulers: David continues his prophecy with the information that "kings" and "rulers" will rise in opposition to God and Jesus. This prophecy is fulfilled in part by King Herod and Governor Pilate in the part they play in opposition to Jesus. It must also include the Sanhedrin Court in their relentless persecution of Christianity.

were gathered together: Literally, these "kings" and "rulers" work in concert in opposition to the plan of God. Historically, the opposition to Christianity has made strange bedfellows. Jews and Gentiles who normally have no use for each other join forces to oppose Jesus. Politics and religion, usually kept strictly separated, join hands to oppose Jesus. Religious sects, ordinarily at each others throats, pool their cunning to oppose Jesus. Even in modern time, religious groups lay aside their denominational differences and join forces to oppose the truth.

against the Lord: In the Hebrew, the text says "against Jehovah. This is the peculiar name which is given in the Scriptures to God" (Barnes 406).

and against his Christ: David, in the second Psalm, uses the term "Christ" ("Anointed"). In the Hebrew, the meaning is "Messiah" or "Anointed." This is one of the few places in the Old Testament where the word "Messiah" is used. The obvious meaning is: one who is opposed to Christ is also opposed to God.

He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me (Luke 10:16).

Verse 27

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

Luke further explains the Psalm by saying, truly or in reality, these (Herod, Pilate, etc.) are the perpetrators of this conspiracy against Jesus. Although this is an unlikely group to "gather together," when it comes to their common enemy, "the holy child Jesus, "they work together.

Regarding the question of why the mighty men such as rulers and kings and priests would with nearly unanimous hatred of the Christ unite their efforts to oppose and destroy Jesus and his teaching, the reason for it was deeply embedded in human nature. The Jewish rulers are mortified, disgusted and outraged that one so poor and lowly would claim to be the messiah. Their pride, ambition and selfishness simply could not accept Jesus as the fulfillment of an expectation they have so long cherished of some spectacular leader on a white horse who would overthrow the power of Rome and restore the defunct Solomonic empire. In the case of the Romans, human nature at last turned upon the new faith with the fury of a vicious animal; and, although at first not opposed to Christianity (because they did not understand it), when it finally became clear to Roman authorities the new religion is not merely seeking a place along with other religions, but is exclusive in its claims, the Gentile authorities launched the great persecutions in the hope of exterminating Christianity (Coffman 95).

Verse 28

For to do whatsoever thy hand and thy counsel determined before to be done.

This is one of those most difficult concepts for human minds to attempt to understand. Here is some of the "hidden wisdom" that Paul speaks about when he tells how God "ordained" the salvation of men through the sacrifice of Jesus (1 Corinthians 2:7-8). All things that transpire in the crucifixion of Jesus, the conspiracy of both Jews and Gentiles in their opposition to Christianity and the general persecutions of Christians, are foreordained and orchestrated by the will of God. Coffman says:

There are mysteries here beyond any complete human understanding of them; but any solution of the problem must take account of the freedom of the human will, either to obey or disobey God. Any resolution of the question that denies such freedom must be rejected" (95).

God desires the salvation of mankind. To accomplish this goal, according to His plan, it required the use of wicked men as instruments of fulfillment. Although these wicked men were players in the fulfillment of the divine plan, they still had the will to choose. It must be emphasized that they chose to be in opposition to the plan of God. Judas is a prime example; he, of his own free will, chose to betray Jesus. This idea should not be a stumbling block to the mind of a Christian. We should simply give thanks for the infinite wisdom of God, as the disciples do.

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! (Romans 11:33).

Verse 29

And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,

And now, Lord, behold their threatenings: It is a comfort to Christians to know that the God "who made heaven, and earth" is aware of their problems.

and grant unto thy servants, that with all boldness they may speak thy word: These disciples are praying that the apostles will continue to have "boldness" when they preach God’s word. Peter and John have just demonstrated the effectiveness of bold preaching. We should be praying for bold preachers today!

Verse 30

By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

In addition to the "boldness" necessary to preach against opposition, the disciples also ask God to continue to confirm their preaching with miraculous signs. Miraculous signs serve this purpose: the apostles could go to a strange city where no one knows them and preach the gospel. But who will believe they are truly from God? They will then perform a miracle, such as opening the eyes of a blind man or healing a cripple. Now who can deny they are messengers from God? The working of the miracles places a divine stamp of approval upon the testimony of the apostle.

The purpose of the miracle is to confirm the testimony of the apostles. Today’s would-be miracle workers have this process in reverse. They work a supposed miracle and then call for testimony to prove their miracle (Hebrews 1:4; Mark 16:17) (see notes on 2:17)!

Verse 31

And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

And when they had prayed, the place was shaken where they were assembled together: Almost before the prayer is finished, the God "which hast made heaven and earth" shakes His creation in affirmation that He hears the petition of His saints. This visible sign gives assurance that His promise of miraculous power to the Twelve will continue.

and they: To whom does the pronoun "they" refer? In verse 29 Luke explains the thrust of this prayer is to petition God to "grant unto thy servants, " that with all boldness "they" (thy servants, the apostles) may continue to preach the word "with all boldness." The conclusion is that this company of disciples is praying for the apostles.

were all filled with the Holy Ghost: This is not a repetition of the reception of the Spirit as in chapter two verse 4, but rather the apostles receive a continuation of the power "from on high" (Luke 24:49; Luke 2:4).

and they spake the word of God with boldness: The prayer of the disciples is answered immediately. They request to be able to "speak thy word with all boldness"; now they are doing just that.

Verse 32

And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

And the multitude of them that believed: Since the beginning of the Lord’s church on Pentecost, the Bible commentary has centered our attention on the lives of Peter and John as they begin the initial preaching of the gospel. Now the scene shifts to the internal condition of the church as a whole. Luke will now describe how this unique situation among the brethren establishes the grounds for the happenings to Ananias and Sapphira.

were of one heart and of one soul: By this time the disciples of Christ number several thousand. They are all in and around Jerusalem because as of yet they have not been scattered. It is remarkable that this vast company of saints are of "one heart and one soul."

neither said any of them that ought of the things which he possessed was his own; but they had all things common: This teaching does not indicate that the private ownership of property or possessions has been terminated, but, rather, as a result of the vast number of Christians in Jerusalem, the brethren who have possessions sell them for the relief of the needy.

It should be remembered that a great company of Jews had assembled in Jerusalem for the Passover, and then remained over for the Pentecost feast. They brought possessions enough to last them until this feast had passed. But many of them had been converted and continued their sojourn in Jerusalem until their supply had been exhausted. They were now new creatures in Christ; they had begun a new life; they had new hopes and new purposes; they had not learned the full meaning of Christianity. Some of them were in need, not because they had been idle, neither because they had squandered their possessions, nor yet because they were shiftless; but their means had been exhausted and they now were in need. In this emergency those who had possessions were ready to distribute as each had need. There is no "communism" practiced here; there was no denial of property rights, nor an encouragement to idleness; but an emergency had arisen and they had enough of the spirit of Christ to supply the needs of those who were in distress (Boles 76).

Verse 33

And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.

And with great power gave the apostles witness of the resurrection of the Lord Jesus: As noted in verse 31 the apostles are preaching with a renewed fervor. It is also important to notice that the unity and benevolence of the early Christians amplify the effectiveness of the message of the apostles.

It has been often observed since then that when unity and liberality prevail in a congregation the preaching has greater power because of its greater favor with the people; whereas, in the absence of unity and liberality, the most forcible preaching often fails of visible results (McGarvey, Vol. I 80).

and great grace was upon them all: God richly blesses their efforts. This fledgling church is able to accomplish a task that has never been duplicated. They take the gospel to "the whole world" in less than thirty years (Romans 10:18).

Verse 34

Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,

Neither was there any among them that lacked: It must be noted the needy are the subject of this liberality. This is not an effort, as some suggest, to level the economic playing field among the disciples. McGarvey makes this comment:

The church was not at this time a commune, or a socialistic club, as many interpreters have fancied. There was no uniform distribution, of the property of all among the members; neither was the property of all held and administered by the apostles (Vol. I 80).

for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold: Those disciples who have possessions sell portions of their goods to benefit their needy brethren. There is no indication of a universal selling of all worldly possessions nor is there indication that instructions are issued encouraging members to distribute to the poor all they own. This benevolence is prompted by the love of the brethren for each other.

Verse 35

And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.

The money thus collected is entrusted to the wisdom of the apostles for "distribution." The church at Jerusalem has thus established an example for the care of needy saints. The church at Antioch will soon follow this example (11:28-30).

Verse 36

And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation, ) a Levite, and of the country of Cyprus,

And Joses: Luke selects Joses or Joseph as an example of the benevolent brethren just referred to.

who by the apostles was surnamed Barnabas: The giving of surnames to express character is a common practice. This same Barnabas will soon become a distinguished preacher and the traveling companion of the Apostle Paul.

(which is, being interpreted, The son of consolation, ): "Barnabas" is derived from two Hebrew words that mean "son of teaching" or "preaching"; the two Greek words, here translated "son of consolation, " may also mean "son of preaching or exhortation" (Boles 76).

a Levite: Barnabas is of the priestly tribe of Levi.

and of the country of Cyprus: Barnabas is a native of the small island of Cyprus, located off the southern coast of Asia Minor in the Mediterranean Sea.

Verse 37

Having land, sold it, and brought the money, and laid it at the apostles’ feet: Barnabas is used as an example by Luke to demonstrate the usual process employed in the contribution for the needy saints. With this understanding, we are ready for the revealing of the ill-conceived scheme devised by Ananias and Sapphira.