Down to Earth But Heavenly Minded

What does Acts Chapter 4 mean?

Acts 4 continues the story of the spread of the gospel in Jerusalem after Jesus’ ascension into heaven (Acts 1:8–9). It directly continues the story of Acts 3. John and Peter had gone to the temple to pray. They passed a man who was lame from birth sitting at the gate. Peter healed him, the man started leaping around, and people flocked to see what had happened. Peter explained that the power that healed the man was from Jesus of Nazareth, the man the leaders and people of Jerusalem had crucified. Jesus is, in fact, the prophet that Moses promised would follow him, as well as the blessing to the nations God promised Abraham (Deuteronomy 18:15–16; Genesis 12:3). But God gives the Jews the first chance to accept Jesus and turn from their sin.

When the priests and the temple guards see Peter and John preaching to the crowd, they arrest them—not because they’re teaching, and not because they’re followers of Jesus, but because they are teaching that Jesus rose from the dead. Sadducees, the Jewish sect of most of the priests, didn’t believe in the resurrection. They’re too late, however. People had already heard the message and several hundred believed (Acts 4:1–4).

The next morning, the Sanhedrin presents the same question the people did: Where did you get the power to heal this man? Once again, Peter explains the power came from Jesus of Nazareth whom they crucified, and that Jesus died but rose again. In fact, His death and resurrection provide salvation for mankind. Peter’s intelligent, insightful testimony stuns the Sanhedrin members, not least because they know Peter and John were not formally trained. The council can’t deny the miracle, but they can threaten the men, so they order the apostles to quit speaking publicly about Jesus. Peter and John tell them they’ll say what God tells them to say, and the Sanhedrin releases them (Acts 4:5–22).

This is the same Sanhedrin, the same chief priests, who conspired to have Jesus arrested and crucified. These are possibly the same temple guards that Peter cowered from, afraid they’d recognize him as the man who cut off Malchus’s ear (John 18:10, 25–27). But when Peter and John return to the other Jesus-followers, they don’t pray for protection—they pray for courage. They quote David who said the nations and leaders will rise against God’s followers, but their efforts will be in vain. That doesn’t mean God will always protect the church from harm (Acts 12:1–2). But, by the power of the Holy Spirit, they choose to face that danger with boldness in order to continue their mission of bearing witness to Jesus (Acts 4:23–31).

The church members echo this unity of purpose in their unity of life. The believers currently in Jerusalem, not all of whom live there (Acts 2:9–11), support the apostles in their work. They share their possessions so everyone has what they need, and some even sell their land or houses and give the money to the apostles. One of these is a Levite from the island of Cyprus named Barnabas. Now, he is just another Jesus-follower. Soon, he will be the man who integrates Paul, a one-time persecutor (Acts 8:1–3; 9:26–27) into the Christian church (Acts 4:32–37).

Chapter Context
Acts 4 gives the first hints of the persecution the church will face throughout its history. Peter and John attract attention when Peter heals a well-known lame beggar, and Peter uses the publicity to tell others about Christ. The Sanhedrin cannot allow the apostles to continue teaching Jesus rose from the dead. They arrest, warn, and free Peter and John, but it’s just the beginning. Soon, they will arrest and beat all the apostles (Acts 5:17–42). Then a mob will stone Stephen (Acts 7:54–60). And Saul will persecute Jesus-followers in Jerusalem (Acts 8:1–3) and beyond (Acts 9:1–2). The Sanhedrin fails to realize—if you send Jesus-followers fleeing into the world, they will take Jesus’ message with them.

Verse by Verse

Verse 1. And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them,

One day, while going to the temple to pray, Peter and John came upon a lame man asking for alms. Instead of money, Peter gave him the ability to walk. The people on the Temple Mount, many of whom recognized the man now leaping about, swarmed Peter and John. Peter used the opportunity to tell them Jesus of Nazareth gave them the power to heal—the same Jesus the leadership and people of Jerusalem had killed. But this same Jesus rose from the grave and now provides a way of reconciliation with God (Acts 3).

Priests are descendants of Moses’ brother Aaron and are responsible for the ceremonies within the temple. By this time, they make up a powerful political bloc. The temple guards are relatives of the chief priests and are responsible for keeping order on the Temple Mount. They are not the Roman soldiers stationed at Antonia Fortress on the northwest corner of the Mount. Sadducees are members of a Jewish sect. Unlike the Pharisees, Sadducees do not add extra rules to the Mosaic law, they like the Romans because of the business opportunities, and they don’t believe in the resurrection. Most of the chief priests—and most of the Sanhedrin, the Jewish ruling council—consider themselves Sadducees.

Jesus didn’t interact with the Sadducees as much as the Pharisees because the Sadducees tended to stay around Jerusalem. The week before the crucifixion, He did debate with them at the temple, proving from God’s own words that the resurrection from the dead is true (Mark 12:18–27). Peter’s teaching that Jesus rose from the grave catches their attention.

Context Summary
Acts 4:1–4 records the reaction to Peter’s bold claim that Jesus of Nazareth empowered him to heal a lame man (Acts 3). The Sadducees are less worried about the healing than they are Peter’s insistence that Jesus rose from the grave, as Sadduceesdidn’t believe in resurrection from the dead. The temple guards arrest Peter and John, but too late. Even more people decide to follow Jesus. The Sanhedrin should have taken this as a hint; the more you persecute the church, the more it spreads.

Verse 2. greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead.

Like modern Christianity, Judaism has and had different sects with very different beliefs. The Pharisees were legalistic—so legalistic that they added details to the Law God gave Moses. They also hated that Rome ruled Israel and they believed in the resurrection of the dead. The Sadducees took the Mosaic law as the Scriptures present it. They didn’t mind the Romans; the occupation gave them an opportunity to make money. And they absolutely rejected the concept of resurrection from the dead.

The Pharisees lived throughout Judea and Galilee. The Sadducees stayed closer to Jerusalem. Most, if not all, of the priests were Sadducees and most of the Sanhedrin, made up of priests, scribes, and elders, were as well. So when Peter and John teach that Jesus rose from the dead, the Sanhedrin takes notice.

God made many promises to Israel that, at the time described in this passage, were not yet fulfilled. Some await fulfillment still today. We understand now that Israel will not see their promised peace, prosperity, and honor until the millennial kingdom when Jesus returns to earth to rule the Jews directly. At this point in Acts, neither the Sadducees nor the Pharisees realized that their Messiah had come and returned to heaven (Acts 1:9). Jesus, the Messiah, came first to provide spiritual salvation—peace with God through forgiveness of sins made possible by Jesus’ work on the cross and His resurrection. Jesus will return to bring the physical promises of peace made to Israel. The Pharisees’ belief in the resurrection allows that they may come back to experience the fulfillment of God’s promises to Israel. The Sadducees believe these promises will come to fruition for Israel at a particular time, but if they as individuals are not alive at this time, they won’t experience it. This may be why they valued money, prestige, and power so much—they believed this life is all they will ever get.

Paul will deal with this belief in Corinth, as the Greeks didn’t believe in the resurrection, either. After he had taught for some time in Corinth and gone on in his missionary journey, false teachers convinced the believers there that Jesus couldn’t have risen from the dead because the resurrection of the dead is impossible. Paul wrote to them, pointing out that without Jesus’ resurrection, how could they be saved? And without their own resurrection, what was the point of their faith? Being a Christian certainly helps us in our everyday, earthly lives. But the point of reconciling with God is getting to be with Him. We can’t do that if, at death, we cease to exist (1 Corinthians 15:12–19).

Verse 3. And they arrested them and put them in custody until the next day, for it was already evening.

The priests, their temple guard, and other Jewish leaders of the Sadducee sect have arrested Peter and John for teaching that Jesus rose from the dead (Acts 4:1–2). Peter and John entered the temple for the afternoon prayers. After prayers, they spoke to a crowd of people about Jesus (Acts 3). Now, it’s too late to get the Sanhedrin together to investigate them, so the guards put them in prison for the night.

Jesus told His disciples they would experience this kind of harassment. He said, “They will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake” (Luke 21:12). This is not the last time either Peter or John will face prison. The Sanhedrin will arrest, question, and beat all the apostles (Acts 5:17–42). Then, Herod Agrippa I will kill James and imprison Peter. An angel will rescue Peter, and he will escape Jerusalem (Acts 12:1–19).

The apostles will experience much worse: tradition says all but John will die for their faith. But the persecution starts slowly. God will often increase our trials slowly to develop and prove our faithfulness to Him. Not that He needs to know how faithful we are, but we need to know. The Sanhedrin will release Peter and John. The two will go back to the group of believers, and they will all pray—not for protection, but that they would continue to teach in boldness (Acts 4:23–31). Later, after the Sanhedrin beats the apostles and releases them, the apostles leave “rejoicing that they were counted worthy to suffer dishonor for the name” (Acts 5:41).

And their trials will not go unrewarded. “The word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith” (Acts 6:7). Their prosecutors come to accept that Jesus rose from the dead, repent of their sins, and follow Him.

Verse 4. But many of those who had heard the word believed, and the number of the men came to about five thousand.

Peter and John spent the afternoon explaining to people that they were able to heal a lame man through the power of Jesus of Nazareth whom the Jews crucified. But Jesus rose again and, if the people repent, He will forgive their sins (Acts 3). The priests and Sadducees, who don’t believe anyone can rise from the dead, arrest Peter and John. But they’re too late. Many of the men, not to mention women, believe Peter’s message, accept Jesus as their Savior, and receive the Holy Spirit.

Jesus had told His disciples that they would be His “witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). They are in the middle of their ministry in Jerusalem. Before long, persecution will rise, the believers will flee Jerusalem, and the persecuted church will spread the story of Jesus throughout Judea and Samaria (Acts 8:1–3).

For now, the church in Jerusalem is growing. After Peter’s first sermon, right after receiving the Holy Spirit, three thousand Jewish travelers, in Jerusalem for Pentecost, came to faith in Jesus (Acts 2). Since then, “the Lord added to their number day by day those who were being saved” (Acts 2:47). It will continue. The five thousand mentioned probably means the total number of men in the church including those who came because of Peter’s sermon here. Counting the women, the number is even larger.

The apostles will continue to preach and heal on the TTemple Mount, and people will continue to believe (Acts 5:12–16). Even after the Sanhedrin flogs the apostles (Acts 5:40), several priests will break ranks and come to the faith (Acts 6:7). By the time persecution scatters the church members, there will be more than enough voices to spread Jesus’ message to Judea, Samaria, and beyond.

Verse 5. On the next day their rulers and elders and scribes gathered together in Jerusalem,

“Ruler” is a general term but Acts 4:23 identifies at least some of them as chief priests. “Elder” is from the Greek root word presbyteros from which we get our English terms Presbyterian and presbyter. In Jewish life, elders were leaders among the people, although that leadership could take different forms. Many were laymen who oversaw daily life and judged the disputes of the people. The Old Testament mentions the elders who judged by the gates of cities several times (Deuteronomy 25:7; Joshua 20:4; Ruth 4:11).

“Teacher of the law” is another name for a scribe. Scribes were teaching lawyers and could be of any Jewish sect. Some were Pharisees and added extra regulations to the Mosaic law. Some were Sadducees and taught that the resurrection of the dead was impossible.

Together with the priests, the elders and scribes made up the Sanhedrin. The Sanhedrin, in Jerusalem, was the supreme Jewish court that presided over religious matters of any Jew, whether in Judea or beyond (Acts 8:1–3).

So it is that the Sanhedrin demands Peter and John explain themselves: why are they claiming the power they used to heal a lame man came from Jesus of Nazareth? The Sanhedrin believe Jesus is dead. Those who witnessed the miracle are amazed that the man can walk, and Peter and John haven’t broken any laws. So the Sanhedrin lets them go with a warning to stop teaching about Jesus (Acts 4:16–22). Later, the Sanhedrin will arrest and flog all the apostles. The reason given is that the apostles continued to preach in Jesus’ name after the council ordered them not to (Acts 5:27–28). The real reason is jealousy (Acts 5:17–18).

Context Summary
Acts 4:5–12 covers Peter and John’s defense before the Sanhedrin—the ruling Jewish council. The priests and other Sadducees have arrested Peter and John because after they healed a lame man, they taught a crowd that Jesus rose from the dead (Acts 3). The Sadducees don’t believe resurrection is possible and really don’t want to hear that a dissident they had killed has come back to life. They ask how Peter got the power to heal the man. Peter tells them, not only is Jesus alive, He’s the Messiah of the Jews and the only path to salvation.

Verse 6. with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family.

Acts 4:5 says the group includes rulers, elders, and scribes. It doesn’t mention the priests, which make up a significant portion of the Sanhedrin. It was Annas and Caiaphas who led the Jewish trials of Jesus (John 18:12–13, 28). It’s possible the priests are the driving force behind persecuting Peter and John now.

Annas had been high priest from AD 6–15, but he held great power for a long time after. Five of his sons went on to be high priest and Caiaphas is his son-in-law. Even when Annas was not high priest, he assumed privileges, like being the first to question Jesus after His arrest (John 18:12–13). Here, he seems to be the leader of the influential priests, including Caiaphas who is still the ruling high priest. Annas seems to have been very much involved in Caiaphas’ duties. Luke says that John baptized Jesus “during the high priesthood of Annas and Caiaphas” (Luke 3:2). But it was Caiaphas who told the Sanhedrin to arrest Jesus after He raised Lazarus from the dead (John 11:49–50).

When Peter boldly claims his audience crucified Jesus, he doesn’t mean it in a vague, corporate way as he did when speaking to the crowds in Acts 2 and 3. He explicitly means Annas, Caiaphas, and the other Sanhedrin members who personally orchestrated the murder of their own Messiah.

We don’t know who Alexander and John are. Presumably Alexander is not the same man mentioned in Mark 15:21, Acts 19:33, or 2 Timothy 4:14. John may be Annas’s son Jonathan who goes on to be high priest, but we don’t know.

Verse 7. And when they had set them in the midst, they inquired, “By what power or by what name did you do this?”

The Jewish ruling council, made up of civil leaders, teaching lawyers, and priests, are questioning Peter and John as to how they healed a lame man (Acts 3:1–8). The Greek grammar here is structured in such a way that the term “you” is meant to be derogatory. The emphasis of the question is on how someone as supposedly-unqualified as Peter could have accomplished this feat.

That Peter healed the man in Jesus’ name doesn’t mean that he used the words “Jesus of Nazareth” as a magical spell. To do something in someone’s name means assuming that person’s authority, power, and status in the task. It presumes that what’s being done is aligned with that person’s will. Jesus gave Peter and the other apostles permission in the many times He said they would ask in His name and He would grant their requests (John 14:13–14; 15:16; 16:23–26).

Peter and John do not question the Sanhedrin’s authority to question them. Although they will not obey any demand that contradicts what Jesus told them to do, they accept that they are under the Jewish leadership’s judicial jurisdiction (Romans 13:1). They are Jews; their beliefs are the fulfillment of Judaism. As such, they are under the authority of the Sanhedrin, but that authority has limits; the Sanhedrin should be under the authority of Jesus but is rejecting Him.

The Sanhedrin’s refusal to follow Jesus limits the Jesus-followers’ responsibility to follow the Sanhedrin. When the council authorizes Saul to persecute the believers, the believers will flee out of his reach (Acts 8:1–3). Later, when Saul follows Jesus and uses his Greek name, Paul, he will escape the Sanhedrin’s clutches by virtue of his Roman citizenship (Acts 22:27–29; 23:26–30). But Christianity’s relationship to Judaism will protect the believers. It was against Roman law to try to convert people to a religion unrecognized by the Romans. Even though Jews refused to worship the emperor, The Roman government recognized Judaism as a legitimate faith. The fact that Christianity was initially seen as a sect of Judaism saved Jesus-followers from civil charges of illegal religion (Acts 18:14–15).

Verse 8. Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders,

Luke records two of Peter’s sermons since Jesus ascended into heaven: to a group of Jewish travelers who had come to Jerusalem for Pentecost (Acts 2:14–41) and to a crowd at the temple who had seen him heal a lame man (Acts 3:11–26). Likely, he has preached many more times. This is the first recorded time that he answers charges brought by the Sanhedrin, the Jewish ruling council.

In fact, this may be the first time Peter has stood before the high priest Annas since he denied Jesus in Annas’s courtyard (John 18:12–27). Shortly before, during the Last Supper, Peter had insisted he would die for Jesus (Matthew 26:33–35). But that was before the soldiers came, before Peter impulsively sliced off the high priest’s servant’s ear, and before Peter stood before that servant’s relative in Annas’s courtyard while the priest’s guards beat Jesus (John 18:10, 26–27, 22).

The difference is the Holy Spirit. Jesus promised His disciples that when He returned to heaven, He would send a Helper to tell them what to say (John 14:16–17, 26). The Holy Spirit came to the Jesus-followers about ten days after Jesus ascended (Acts 2:1–4). When needed, the Holy Spirit fills them, giving them godly courage and guidance as to what they should say. In fact, Jesus promised them, “When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you” (Matthew 10:19–20).

Peter, a man devoted to Jesus but always sticking his foot in his mouth, uneducated and common (Acts 4:13), stands before priests, lawyers, and civil judges. He confidently and clearly accuses them of crucifying their Messiah. As Paul will later write, ” But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong” (1 Corinthians 1:27).

Verse 9. if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed,

Peter and John are defending themselves before the Sanhedrin. What, exactly, they’re defending is a bit confusing. While going to the temple to pray, Peter healed a lame man (Acts 3:1–10). When the other worshipers crowded them, wanting to know where Peter received his ability to heal, Peter and John explained it was by the power of Jesus, who died and rose again (Acts 3:11–26). The priests and Sadducees, who did not believe in the resurrection of the dead, arrested them, “greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead” (Acts 4:2). But their question is, “By what power or by what name did you do this?” (Acts 4:7).

Peter starts out almost innocently. Were they really arrested for this good deed? That a huge crowd saw? The same crowd that saw the temple guard take them away? Peter’s comment hits its mark, and eventually the Sanhedrin will let them go: “When they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened” (Acts 4:21). Still, Peter is more than willing to be witness to Jesus’ resurrection to the Sanhedrin. And, eventually, some will listen (Acts 6:7).

Later, when the Sanhedrin arrests all the apostles, Luke will reveal the council’s real problem with the Jesus-followers. Peter and John weren’t preaching the destruction of the temple, like people claimed of Jesus (Mark 14:57–59) and Stephen (Acts 6:12–14). They weren’t healing on the Sabbath, like the Pharisees often criticized Jesus for (Mark 3:1–4; Luke 13:10–17; 14:1–6). And it wasn’t illegal to teach the resurrection; the Pharisees believed in the resurrection. Rather, the chief priests and Sadducees were jealous (Acts 5:17). Jerusalem was their town, and they didn’t want to share. When someone believes this life is all they have, it’s disturbing what they’ll do to protect it.

Verse 10. let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead — by him this man is standing before you well.

Peter is with John, standing before the Sanhedrin. The council demands to know how Peter healed a man who was born lame. Peter tells them the same thing he told the last two groups he spoke to: it was by the power of Jesus of Nazareth—the man they crucified and God raised (Acts 2:14–41; 3:12–26)!

The stakes are a little higher, here. Peter first made this claim to a mob of people who had come to Jerusalem for Pentecost, fifty days after the crucifixion. His audience hailed from as far away as Mesopotamia, Cyrene, and Rome (Acts 2:9–11). Although they were guilty of Jesus’ death in a collective way, it’s unlikely most of them were even in Jerusalem at the time, though they may have heard about Jesus’ death.

The next recorded time Peter accuses his audience of Jesus’ death is the day before this trial, after he healed the lame man (Acts 3:13–15). For the second time, men who probably had nothing to do with the act personally repented of their sin and accepted Jesus as their savior (Acts 4:4).

Now, Peter and John accuse the Jewish leaders who literally condemned Jesus to death. Annas, Caiaphas, and the others arrested Jesus, tried Him, found Him guilty, falsely accused Him before the Roman governor, and stirred up a crowd to make sure Jesus went to the cross. And, although most of the men in the room do not believe resurrection from the dead is possible, they know Jesus’ body is gone. They’ve had months to find it or to charge the disciples with its theft, but they have no idea where Jesus is (Matthew 28:11–15).

The Sanhedrin understands what Peter is saying; later they will tell the apostles, “You have filled Jerusalem with your teaching, and you intend to bring this man’s blood upon us” (Acts 5:28). Peter’s first two audiences were nominally guilty, but they confessed and repented, and Jesus forgave them. These men who are literally, individually guilty, reject Jesus once again.

Verse 11. This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone.

This quote is from Psalm 118:22: “The stone that the builders rejected has become the cornerstone.” The psalm is a celebration of the provision of God. Verses 8–9 read:

It is better to take refuge in the LORD than to trust in man. It is better to take refuge in the LORD than to trust in princes.

It’s unclear if the chief priests, elders, and scribes remember that serving God comes before serving men, but clearly, Peter lives it. He will stand and accuse the Jewish leaders of murdering their own Messiah because he trusts that this is what Jesus wants him to do.

The Jewish leaders often speak at cross-purposes with Jesus and His followers regarding the temple. The Sanhedrin thinks the worship of God is based in the temple and the traditions. When Jesus said, “Destroy this temple, and in three days I will raise it up” (John 2:19), the Jewish leaders have something to twist later into a formal charge (Mark 14:57–58). Not only is it unspeakable for a Jew to damage the temple, under Roman law it is a crime punishable by death to deface a place of worship.

Soon, Jews will tie Stephen to Jesus’ words (Acts 6:12–14). Stephen will point out that Israelites worshiped God from the time of Abraham until the time of Moses before they had a tabernacle. And God didn’t even ask for a temple! David decided He needed one. Even Solomon, while dedicating the temple, pointed out that no structure built by human hands could contain the glory of God (1 Kings 8:27). The temple is a convenient place for people to come and worship, but respecting it is not equivalent to worshiping God (Acts 7:1–50).

It is Jesus who is the cornerstone of proper God-worship. The Jewish rulers would have recognized this if they’d spent less time worrying about tradition and more time reading their own prophets. The prophets of the Old Testament gave very clear descriptions of the Jewish Messiah. But the leaders of their time ignored and killed them. And so when the priests, scribes, and elders standing before Peter faced their Messiah, they didn’t recognize Him (Acts 7:51–53).

Verse 12. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

Peter is explaining to the Sanhedrin whose authority he used to heal a lame man (Acts 3:1–10). Specifically, the council asks, “By what power or by what name did you do this?” (Acts 4:7). Peter claims that he did it through the name of Jesus Christ of Nazareth (Acts 4:10). One’s “name” includes the sense of one’s identity, power, authority, and reputation. Jesus’ name is the only name that saves.

“Salvation” is from the Greek root word sōtēria. It means “deliverance and preservation” and can imply rescue in a worldly, physical context, such as from enemies, or it can suggest eternal spiritual rescue. The salvation that Christ offers delivers us from sin and hell and preserves us, or keeps us safe, for heaven (John 10:28). “Men” is from the Greek root word Anthrōpos and means “human being;” this is the non-gender-specific reference for all human beings.

In Acts 4:11, Peter calls the Sanhedrin the “builders” who are responsible for the Jewish people and the proper observance of the Jewish religion. As “builders,” the elders, priests, and scribes should have recognized Jesus. Several places in their Scripture—our Old Testament—give very specific descriptions that identity Jesus as the Messiah they have been waiting for. In just the last week of His life He fulfilled prophecies of the donkey He rode into Jerusalem on (Zechariah 9:9; Mark 11:1–7), the way the Roman guards cast lots for His clothing (Psalm 22:18; Mark 15:24), and the fact that His bones were not broken (Psalm 22:17; John 19:31–37).

Sadly, the Jews had a long history of ignoring, abusing, and killing their prophets (1 Kings 19:10; 2 Chronicles 36:16; Jeremiah 2:30). And so they missed the coming of the One they had waited so long for—the only one who could bring them salvation.

Verse 13. Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus.

“Uneducated” is from the Greek root word agrammatos and “common” is from the Greek root word idiōtēs. Together, they mean Peter and John had no formal training in rhetoric or Jewish theology. Culturally, it shows the deep disrespect groups like the Sanhedrin had for “lesser” people. Peter and John are not members of a privileged class that could afford higher education, nor are they of a religious class that would sit under a scholar. In fact, they are fishermen (Mark 1:16–20), and Jesus, their rabbi, didn’t have formal education, either (John 7:15). And yet, not only does Peter have the confidence to present his case before the highest religious court of the land (see Mark 1:21–22), he has the audacity to place Jesus into Old Testament passages as if he were a rabbi schooling the chief priests and scribes.

Peter and John are able to speak so confidently because of their training under Jesus and the empowerment of the Holy Spirit. They are following the example of Jesus, who spoke with an authority that the teachers in the synagogue dared not assume (Mark 1:27). They are obeying Jesus, acting as His witnesses in Jerusalem (Acts 1:8). And they are saying the words the Holy Spirit gives them, as Jesus promised (Matthew 10:19–20).

Peter’s boldness is even more notable. John, at least, knows the high priest (John 18:15). Peter cut off the ear of the high priest’s servant (John 18:10) and once denied knowing Jesus, possibly out of fear that the servant’s friends and relative would recognize him as the assailant (John 18:26–27).

With the indwelling of the Holy Spirit, Peter can boldly talk about Jesus in front of any audience (Acts 2:1–4). The Holy Spirit gives him both the words to say and the courage to say them. Later, Paul will explain, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God” (1 Corinthians 1:27–29). And God can choose an uneducated fisherman who is guilty of assault to teach the Jewish leaders their own theology and accuse them of murdering an innocent One.

Context Summary
Acts 4:13–22 covers the reaction of the Sanhedrin to Peter’s convicting assertion: that he and John healed a lame man by the power of Jesus’ name. The Sanhedrin is frustrated to learn the followers of Jesus—the man they had killed—are in Jerusalem, healing and preaching and gathering more followers. The Sanhedrin wants them out of the way before they grow too popular. So they start slowly by forbidding Peter and John to teach about Jesus. It’s an apparent win-win: either these uneducated commoners will stop telling everyone about Jesus or they will disobey a direct order and be vulnerable to greater punishment.

Verse 14. But seeing the man who was healed standing beside them, they had nothing to say in opposition.

While walking into the temple for afternoon prayers, Peter and John came upon a man lame from birth begging for alms. The two had no money, but they did have the power of the Holy Spirit and the commission of Jesus, so they healed him. A crowd of people gathered, wanting to know how this miracle took place. Peter and John explained they were able to heal the man by the power of Jesus (Acts 3:1–10).

Alarmed by two fishermen teaching a crowd on the courtyard of the Temple Mount, the chief priests arrest Peter and John. They have the same question as the crowd—how did they heal this man? When Peter explains they acted under the authority of Jesus of Nazareth, whom the men before them had murdered, the Sanhedrin realizes they had a real problem on their hands (Acts 4:1–12).

The Sanhedrin is flummoxed. Two uneducated fishermen have healed a lame man using the power of a man the Sanhedrin had killed. Then, these “common” men quoted the Sanhedrin’s own Scriptures at them (Acts 4:11). This can’t continue. But what can they say? Healing in the name of Jesus obviously worked—here is the man standing before them, he’s well-known (Acts 3:9–10) and he’s over forty, long past the age of spontaneous wellness (Acts 4:22). As much as they’d like to squash this new nuisance before it becomes a threat to their authority, Peter and John haven’t broken any laws. There’s nothing the Sanhedrin can do, legally. They have to lean on their own power and influence in order to control the men.

Verse 15. But when they had commanded them to leave the council, they conferred with one another,

The Sanhedrin, the Jewish ruling council, has arrested Peter and John after they healed a lame man and told a crowd the power to do so came from Jesus. Specifically, they taught the crowd that Jesus rose from the dead (Acts 4:1–2). The Sanhedrin is made up of chief priests, elders of the community, and legal scribes. Most of these are Sadducees while Pharisees hold the minority position. Sadducees do not believe in resurrection from the dead or life after death. They believe people cease to exist when they die.

It’s easy to understand why they fear the idea that Jesus rose again. The belief that people can live in a better world after death is very attractive; the more people believe Jesus’ disciples, the less power and influence the Sadducees have. Their worldview is that they will never receive anything more than what they have in this life. If they lose their position with the people, they’ve lost everything.

It’s thought that the idea of the Sanhedrin came from God’s commandment to Moses to gather seventy elders to handle the smaller issues in the Israelites’ camp (Numbers 11:16–17). Although each town was to have judges (Deuteronomy 16:18), the Sanhedrin was the supreme court in Jerusalem. These are not irrational or unintelligent men. They are among the best-educated and most successful in the nation. Proverbs 15:22 says, “Without counsel plans fail, but with many advisers they succeed.” But they use their high rank in the religion for their own ends; they are blind to the way God is working in their own community. Despite all their education, they ignore the prophets in their own Scriptures (John 5:39–47; Matthew 23:29–36).

And so the Sanhedrin not only completely misses what God is doing in front of them, they try to keep the truth from the people they are meant to serve and lead (Acts 4:17–18).

Verse 16. saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it.

Peter and John have healed a man lame from birth. More troubling to the Sanhedrin, however, is that they are teaching the power to do so came from Jesus of Nazareth and that Jesus rose from the dead. Most of the members of the Sanhedrin do not believe resurrection from the dead is possible. But the miracle of the lame man’s healing clearly happened. Even so, they can’t accept how it happened.

This is probably one of the most ironic verses in the Bible. The Sanhedrin admits this is a “notable sign,” but instead of heeding it, they try to squelch it. They overtly recognize the implications of the event, and make a conscious effort to reject it for their own reasons. “Sign” is from the Greek root word sēmeion. It is a supernatural act performed by someone who God chooses to reveal His truth. Signs and healing identified the prophets in the Old Testament—prophets who communicated what God wanted from His people, the same prophets the people ignored and even killed (1 Kings 19:10; 2 Chronicles 36:16; Jeremiah 2:30).

The Sanhedrin did the same with Jesus. They even tried to kill Lazarus because he was proof that Jesus could raise the dead (John 12:9–11). They couldn’t deny that Jesus raised Lazarus, and they can’t deny that Peter and John miraculously healed a lame man. They can’t even deny that Jesus rose from the dead (Matthew 28:11–15). All they can do is make threats.

The Sanhedrin will release Peter and John and then arrest all the apostles and consider killing them. Gamaliel, one of the foremost Jewish scholars, will tell them to wait: if the movement is from God, they can do nothing to stop it; if it isn’t from God, it won’t last (Acts 5:38–39). The apostles will continue to heal and continue to preach in Jesus’ name. The Sanhedrin will continue to try to silence their message, thought they can’t refute a single aspect of it.

Verse 17. But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.”

The Sanhedrin can’t deny that Jesus performed miracles greater than the Old Testament prophets who acted under the authority and power of God. They can’t deny that Jesus rose from the dead, since they have no body (Matthew 28:11–15). And they can’t deny that Peter and John healed a lame man and attributed the healing to the power of Jesus (Acts 4:8–10, 14–16). All these things are strong evidence that Jesus is a prophet and the Jewish Messiah, and God has legitimately empowered and commissioned the disciples to reveal His message to His people.

Still, the Sanhedrin’s first instinct isn’t to stop and listen, but to keep the people from hearing the message. The Gospels and the book of Acts give several reasons for this reaction.

After Jesus raised Lazarus from the dead, the Sanhedrin said, “If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation” (John 11:48).

The members of the Sanhedrin are concerned that the Romans will take their position and authority. The Sanhedrin is made of chief priests, elders, and legal experts. At this time, the Roman government has an unhealthy influence over who will be high priest, and it behooves any man who wants the position to remain on good terms with the governor. The elders are the successful businessmen of Jerusalem. They have a great deal to lose financially if Rome implements martial law. Groups of Jews have rebelled against Rome since Rome took possession of the territory. Rome is getting impatient with the disruptions.

If the Sanhedrin allows another rebellion to get out of control, they stand to lose everything. They fear Rome will destroy Jerusalem and burn the temple. Which, sadly, is exactly what will happen years after the events described in Acts, in AD 70, in response to an uprising.

Greed and fear certainly inform the Sanhedrin’s actions, but Pilate understood them before Jesus was crucified: they’re jealous (Mark 15:10). They are jealous that the people like Jesus’ message more than their own. Their jealousy will drive them to arrest all the apostles and beat them (Acts 5:17, 40). Jesus’ followers offer a way to have forgiveness from and reconciliation with their God but because the words come from uneducated fishermen, they want nothing to do with it.

Verse 18. So they called them and charged them not to speak or teach at all in the name of Jesus.

Peter and John have broken no laws, either religious or civil. While Jesus and Stephen are, wrongly, charged with disrespecting the temple (Mark 14:57–58; Acts 6:13–14), the guards arrested Peter and John after the two went to the temple for afternoon prayers (Acts 3:1; 4:1–2). But Peter and John teach that Jesus rose from the dead. Not only do most of the members of the Sanhedrin reject the possibility of resurrection, the message of resurrection has accumulated a large following that drive the council mad with jealousy (Acts 5:17).

The Sanhedrin can’t refute the resurrection of Jesus because they had no proof (Matthew 28:11–15). They aren’t seeking truth, they’re seeking to maintain their authority with the people. It isn’t a crime to teach the resurrection—the Pharisees do it. It would be a crime to disobey the Jewish supreme court. So they give Peter and John a direct order to stop teaching in Jesus’ authority. When they and the other apostles ignore the order, the Sanhedrin has grounds to not only arrest them but to beat them (Acts 5:17–42).

Jesus warned the apostles this would happen. He told them that if they—the unbelievers of the fallen world—persecute Him, they will also persecute His followers (John 15:18–20). He explained, “But all these things they will do to you on account of my name, because they do not know him who sent me” (John 15:21). The Sanhedrin is made up of chief priests, elder-judges of the community, and experts in the Mosaic law. Their job is to enforce the Law that God gave Moses. And yet, Jesus says, they don’t even know God.

The apostles, on the other hand, know God. They know Jesus. And they have the Holy Spirit (Acts 2:1–4). And they cannot stop teaching what they know. Their obedience to Christ is worth more to them than their position, their nation, or their lives.

Verse 19. But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge,

Peter and John are challenging the Sanhedrin—the judges of Judaism—to choose between God and themselves. They’re telling the chief priests that their wishes are contrary to the God they claim to worship. They’re telling the lawyers that they are ordering Peter and John to break the law. They’re telling the religious authorities that they no longer recognize their authority; they now follow God directly.

This is the beginning of a huge paradigm shift among the Jesus-followers. This day, Peter and John willingly obey Jesus, the Son of God, over the priests, elders, and scribes. They not only have the Holy Spirit behind them (Acts 2:1–4), they have the history of God’s prophets who affirm that Jesus is who He said He is.

Soon, however, they will have to question their misconceptions about the Law itself. First, they will travel to Samaria where the half-Jews worship hybrid gods. They will watch as the people they least expect repent of their sins and receive the Holy Spirit (Acts 8:14–17). These are people that only recently John and his brother James had offered to consume with fire (Luke 9:51–56).

Soon after, they will have to accept and forgive their worst enemy. Saul is a Pharisee with such zeal for God he makes the members of the Sanhedrin look ambivalent. For a time, he persecutes the Jesus-followers, trying to get them to blaspheme against God (Acts 26:11), and voting for their execution (Acts 26:10). But Jesus meets with Saul, and Saul responds. When he comes to Jerusalem, the disciples are afraid of him. They learn to accept that the man who once flew into a rage trying to destroy them is now a brother in Christ (Acts 9:1–31).

Finally, the apostles will have to forego any idea that Jesus is only for the Jews. Peter will receive a vision releasing Christ-followers from kosher laws and from segregation from Gentiles (Acts 10). This will prove to be a hard transition as the Jewish leadership of the church comes to grips with community with brothers and sisters without a Jewish background (Acts 15).

All these changes—these releases from laws, regulations, and ancient prejudices—start here as Peter and John stand before their governing authorities and reject their authority in favor of God’s.

Verse 20. for we cannot but speak of what we have seen and heard.”

Shortly before Jesus ascended into heaven, He told His disciples, “You will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). This isn’t a command, it’s just a statement of fact. Peter will validate the salvation of the Samaritans (Acts 8:14–17) and Gentiles (Acts 10). John will write his Gospel (John 21:24). Paul will insist he has no choice but to preach the gospel (1 Corinthians 9:16).

Jesus told His disciples that as they preached, the authorities would persecute them. But He also explained how much they are worth to God, and to remember that their earthly tormentors may kill their bodies, but God forever holds their souls. He said that He would remain faithful to those who are faithful to Him, up to and including claiming them as His own before Father-God (Matthew 10:16–33).

By the power of the Holy Spirit (Acts 2:1–4), Peter and John have reached the place where Jesus wants them to be. They value their eternal souls more than their lives. They value Jesus’ instruction more than their religious leaders. They trust God’s plan more than they fear the ungodly authorities. They must speak, and they must speak what they know about Jesus. To obey the Sanhedrin’s orders would be to directly disobey Jesus, and they are past the point where that is an option.

Verse 21. And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened.

It is a strange dichotomy that God seems to establish His people in ease, then strengthen them in hardship. From the time God called Abraham until Jacob took his family to Egypt, the Israelites saw relative peace and prosperity. Shortly after their arrival in Egypt, the Egyptians enslaved them. In their slavery, they grew from a minor clan to a nation.

The early days of the church in Jerusalem are peaceful. For much of the time, the Jesus-followers are not disturbed by the Sanhedrin. But even when the ruling council knows of and disapproves of their message, they are still relatively protected by the good will of the public. After this event, the church grows to about 5000 men, not including women and children, and “multitudes” of converts continued to come—even some priests (Acts 4:4; 5:14; 6:7).

But, like with the Israelites, God uses persecution to make the church really grow. After a mob kills Stephen (Acts 7:54–60), the Sanhedrin commissions Saul to find Jesus-followers and bring them to Jerusalem for trial (Acts 8:1–3). That threat sends the Jesus-followers flying. They fill Judea, Samaria, even up into Cyprus and Syria with the message of repentance and the resurrection of Jesus.

God protects Peter and John from punishment now, but not for long (Acts 5:40). It is distinction from the world, not friendliness with it, which makes the church stronger. That is so, even if the distinction leads to persecution (1 Peter 4:4; 4:12–14; John 15:19).

Verse 22. For the man on whom this sign of healing was performed was more than forty years old.

Although Peter and John are devout Jesus-followers, they are also devout Jews. Jesus was a Jew, and belief in Him is the fulfillment of the ceremonies and requirements of Judaism. So it is not unusual that they went to the temple for afternoon prayers. While entering the gate, they saw a beggar who has been lame since birth. They had no money, but they do have the power of the Holy Spirit, so they healed him. When the by-standers realize what they’ve done, they crowd around them. Peter and John explain they performed the miracle through the name and authority of Jesus of Nazareth, whom their audience had crucified. Hundreds confess and become Jesus-followers (Acts 3:1–26; 4:4).

The Sanhedrin is unhappy, both with Peter and John’s popularity (Acts 5:17) and with the men’s insistence that resurrection from the dead is true (Acts 4:2). They arrest the two disciples and demand to know more. Peter reiterates that they healed by the power of Jesus, who has risen from the dead. The Sanhedrin has no choice but to release them. It is not illegal to teach that there is an afterlife—the Pharisees do—and it’s very obvious the healing of the lame man is a legitimate miracle.

The man’s age is not particularly significant, but the man’s age in conjunction with the fact that he was born lame is (Acts 3:2). He has been lame for more than forty years. There is no earthly way at this point that he could spontaneously heal through natural means. It’s no wonder the crowd listened to the message given by such miracle workers.

Verse 23. When they were released, they went to their friends and reported what the chief priests and the elders had said to them.

Peter and John healed a lame man while at the temple for afternoon prayers. A crowd of people noticed, and Peter explained he performed the miracle through the power of Jesus of Nazareth who had risen from the dead. The Sanhedrin, both out of jealousy over the crowd’s interest and out of denial of the resurrection of the dead, arrested Peter and John and questioned them the next day. They ordered the two not to preach about Jesus anymore and released them (Acts 3:1—4:22).

Peter and John return to their companions. In addition to the other apostles, Jesus’ family, and the original Jesus-followers, about five thousand men plus women and children have accepted Christ and received the Holy Spirit (Acts 1:13–15; 4:4). It’s likely Peter and John are with the first group, possibly at the home of John-Mark’s mother Mary (Acts 12:12).

They know that the Sanhedrin has not threatened them idly. This is the same group that convinced Pilate to crucify Jesus (John 19:1–16). According to church tradition, all the apostles will face persecution, and all but John will die a martyr’s death. Peter, especially, knows this is coming (John 21:18–19). They resolve to follow Jesus, anyway.

It can be disorienting to know you’re obligated to reject the instruction of your leaders, whether they be civil, religious, or parental. God doesn’t intend us to take that counter-cultural stand alone. He established the church as a place where we can receive guidance (Acts 2:42), encouragement (Hebrews 10:25), purpose (Galatians 5:13), and kindness (Ephesians 4:32). Following Jesus may require the end of family relationships (Matthew 10:34–36) or even the end of our lives (Matthew 10:39). Jesus made the church to be a place where we can experience His love (1 John 4:12) and, as here, find encouragement to stand firm in the face of persecution.

Context Summary
Acts 4:23–31 finds the Jesus-followers praying for boldness in the face of persecution. Jesus promised them they would see serious persecution (Matthew 10:16–25), but this is the first time they’ve experienced it directly. Peter and John already told the Sanhedrin they will follow God, not their earthly commands (Acts 4:19–20). They now return to the other Jesus-followers to let them know what’s coming. The group affirms that everything that happened to Jesus was according to God’s sovereign plan, and they pray that they will remain as faithful in their own trials.

Verse 24. And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them,

Peter and John have been released by the Sanhedrin after being commanded to stop preaching in Jesus’ name. They’ve rejoined their close-knit group and explained what happened. The group is probably comprised of the other apostles, Jesus’ family, and a few others in the initial group that stayed together after Jesus’ ascension (Acts 1:13–15; 2:46–47). It may include people like Barnabas, Philip, and Stephen. Their initial response is to pray, first by affirming God’s sovereignty over the Jewish leaders.

When faced with persecution, they put the situation into context. Because they had dedicated themselves to the truth of the apostles’ teaching and the empowerment of prayer (Acts 2:42), they can rightly interpret what is happening and determine the correct response. They understand that Jesus has authority over any worldly leader who would try to stop them from telling people about Him (John 19:10–11; Job 12:17–25). In large part, His sovereignty is due to the fact He created the earth (John 1:1–3; Genesis 1).

Their prayer includes the text from Psalm 146:6, but Psalm 146:1–5 directly relate as well. The psalm starts by praising God, then gives the admonition to not trust in princes or other men. God blesses those whose help and hope are found in Him.

Verse 25. who through the mouth of our father David, your servant, said by the Holy Spirit, “‘Why did the Gentiles rage,and the peoples plot in vain?

Peter, John, and the other church leaders continue to pray after realizing the persecution Jesus promised (John 15:18–21) is starting in earnest. The quote recorded in Acts 4:25–26 comes from Psalm 2:1–2. It speaks of nations and people who rebel against God and “his Anointed.” “Rage” refers to horses who buck and throw their heads before their rider tames them. The “Gentiles” are the Romans, while the “peoples” are the Jews.

Psalm 2:3 explains why the world rages and plots: they want to “burst their bonds apart and cast away their cords from us.” They don’t want to submit to God’s sovereignty. They don’t realize that God makes His plans and sets the rulers in their places to enact His plan. Even when they think they’re rebelling, they fulfill God’s purposes.

The Jesus-follower’s prayer goes on to give the examples of Pilate and Herod who, despite themselves, fulfilled Old Testament prophecy and God’s plan of salvation when they crucified Jesus (Acts 4:27–28). The people praying now will experience God’s omnipotent sovereignty as well. The persecution will heat up. After Stephen is killed, Saul will drive most of the Jesus-followers out of Jerusalem (Acts 7:54—8:3). But this is God’s plan and God’s timing. When the Jesus-followers flee, they will have been well-trained by the apostles (Acts 2:42). Philip, alone, will bring the gospel to Samaria and Judea (Acts 8:4–40). And a man named Ananias will travel about two hundred miles to Damascus so he is in place to help Saul the persecutor find Jesus and become one of the most successful missionaries in history (Acts 9).

The Sanhedrin, who both arranged for Jesus’ crucifixion and spearheaded the persecution of the church, represents the “peoples.” They have at least three problems with Peter and John’s message. First, most of the chief priests and elders belong to the Jewish sect of the Sadducees who do not believe in life after death, let alone the possibility of resurrection; to claim Jesus, their enemy, has risen adds insult to injury (Acts 4:2). Second, although the people are willing to repent for the collective crime of the murder of Jesus, the members of the Sanhedrin know they are specifically guilty and do not want to admit it (Acts 5:28). Third, the message of repentance, forgiveness, and resurrection resonates with a great number of people, and the Sanhedrin feels their influence slipping away (Acts 5:17).

Verse 26. The kings of the earth set themselves,and the rulers were gathered together,against the Lord and against his Anointed’ —

The church leaders in Jerusalem continue their prayer, acknowledging God’s sovereignty. The quote is from Psalm 2:2 and continues the passage from Acts 4:25. Although the writer of Psalm 2 must have had other kings and rulers in mind, the group praying here is thinking of Herod Antipas and Pontius Pilate.

Pontius Pilate was the governor of Judea. The chief priests and other members of the Sanhedrin arrested and condemned Jesus to death, but they did not want to kill Him themselves because they didn’t want the people to rebel against them (Luke 22:66–71; Mark 12:12), not to mention that they did not have the legal right to execution since they were under Roman rule. So, they brought Jesus to Pilate and accused Jesus of treason against the emperor because He claimed to be king (John 19:12). Pilate had no context since Jesus was from Galilee, on the other side of Samaria. He sent Jesus to Herod Antipas, ruler of Galilee, who happened to be in town for the Passover (Luke 23:6–16). Herod Antipas knew Jesus from Galilee and because of his association with John the Baptist, whom Antipas had killed (Mark 6:14–29).

The people praying in the room are well aware that they will face persecution. Jesus specifically stated that if the world hates Him, they will hate His followers (John 15:18–21). In the week before the crucifixion, Jesus told His disciples, “They will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake” (Luke 21:12). But He also said that this is their opportunity to fulfill His statement in Acts 1:8 (see Luke 21:13–19). The Holy Spirit will give them guidance, and they will bear witness to Jesus in front of these rulers (Matthew 10:16–20).

It is by setting themselves against God and Jesus, and arresting Jesus’ followers, that the kings and rulers will hear how they can be reconciled to God. Some of them even listen (Acts 6:7).

Verse 27. for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel,

After the Jewish ruling council arrests and releases Peter and John, the two apostles join the other church leaders in applying Psalm 2 to their situation. The nations strive against God’s rule, the people try to escape God’s authority to no avail, the kings assume power, and the rulers scheme—all in an attempt to break free of God’s sovereignty over their lives (cf. Psalm 2:3).

Jesus’ crucifixion fits this psalm perfectly. Antipas was a Tetrarch—a vassal leader of a fourth of a kingdom—who assumed the position of king or “Herod” (Luke 23:6–12). The “ruler” Pilate took council with Antipas (Luke 23:6–7, 12), the Jewish leaders (Luke 23:13–16), his wife (Matthew 27:19), and even Jesus (John 18:33–38) in an attempt to maintain control of the situation. The raging nations—called “Gentiles” in Acts—are the Roman guards who beat Jesus so viciously (John 19:1–5). The peoples of Israel are both the Sanhedrin, who machinated Jesus’ execution, and the crowd whom the Sanhedrin manipulated into supporting their goal (Matthew 27:15–23).

“This city” is Jerusalem where the leadership of the church has been since Jesus’ ascension (Acts 1:12). Isaiah describes Jesus as God’s servant (Isaiah 42:1–4; 52:13—53:12) while Paul gives more information in Philippians 2:1–11. He says that although Jesus is God and equal to God, He submitted Himself to God’s plan and “emptied himself, by taking the form of a servant” (Philippians 2:7).

Verse 28. to do whatever your hand and your plan had predestined to take place.

The Sanhedrin arrested Peter and John for preaching that Jesus rose from the dead. Teaching resurrection isn’t illegal—the Pharisees believe in resurrection—so they release the two. Peter and John return to their friends and the group prays (Acts 4:1–24).

Their prayer acknowledges that the persecution of earthly rulers is entirely under God’s sovereignty and according to His plan. He gathered a king, a ruler, some Gentiles, and some Jews in the same place at the same time to kill Jesus so that His sacrifice could offer salvation to the world (Acts 4:27). The Jesus-followers are confident that God has a similar purpose for their own trials.

The apostles and other leaders don’t ask God to keep them from persecution. They believe that as God predetermined Jesus’ crucifixion (Genesis 3:15; 1 Peter 1:13–21), so He planned His followers’ trials, deeming them necessary for His plan. Jesus’ followers submit to that plan and only asked that God equip them for their part in it. They ask for boldness to continue speaking in Jesus’ name and the ability to perform miracles so that the people understand that their message is His message (Acts 4:29–30). As Paul later writes, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10).

Their selfless request is honored, and the Holy Spirit again fills the place where they are praying (Acts 4:31; see Acts 2:2).

Verse 29. And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness,

The leaders of the early church in Jerusalem are asking God to equip them to face persecution from the Sanhedrin. The Sanhedrin was a council of chief priests, elders, and scribes who enforced Jewish laws on all Jews, whether they lived in Jerusalem, Judea, or in another country. The day prior, Peter and John had healed a man born lame (Acts 3:1–8). When a crowd gathered to find out how, they preached that the power came from Jesus of Nazareth who had been killed but rose again from the dead (Acts 3:9—4:2). Most of the members of the Sanhedrin followed the Jewish sect of the Sadducees who rejected the notion of resurrection and even of life after death. The Sanhedrin arrested Peter and John but had to release them because of the power of the healing miracle. Before Peter and John left, however, the Sanhedrin warned them not to preach in Jesus’ name again (Acts 4:18–22).

The Jesus-followers know to expect persecution because Jesus told them it was coming (John 15:18–21). They also know God has a plan for them. Like Jesus (John 7:30), the group is protected while they fulfill God’s mission (Acts 1:8). However, that protection does not mean they won’t be beaten (Acts 5:40) or that they won’t give their lives when their individual missions are complete (Acts 7:59–60; 12:1–2).

The group prays for boldness in spite of persecution, not to be rescued from persecution. Later, Paul will ask the Ephesians to pray he stays bold while he is in prison (Ephesians 6:18–20). Meanwhile, Paul’s example emboldens others who are sharing the gospel; he rejoices that the persecution he suffers is causing even more people to come to Christ (Philippians 1:12–14).

The “word” they are to speak is the story of Jesus (Acts 1:8). Many in the core group of Jesus-followers had known and learned from Jesus during His ministry; they are His direct witnesses. The others “devoted themselves to the apostles’ teaching” (Acts 2:42). When the persecution drives them out of Jerusalem, they will take that word to the world.

Verse 30. while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.”

The church leaders in Jerusalem have prayed that they will remain bold in the face of persecution (Acts 4:29). Now they pray for the ability to perform miracles. The purpose of miracles in the Bible is to validate the legitimacy of God’s messengers. Miracles are never the end goal, and even Jesus stated that preaching, not healing, was the reason He came (Mark 1:36–38).

The disciples first had the chance to perform miracles while Jesus was still with them (Mark 6:7–13), but except for healing the man born lame, the only recorded sign they’ve been a part of is speaking different languages during Pentecost (Acts 2:4). This will change soon after their prayer. God will so validate their work with miracles that people assume Peter’s shadow will heal (Acts 5:12–16).

Miracles also add some protection. The Sanhedrin wanted to punish Peter and John for preaching that Jesus rose from the dead, but the presence of a man, over forty, who had been lame since birth and was now leaping about gave them pause (Acts 4:21–22). Sometimes God chooses to protect through miracles, but sometimes He doesn’t. Another miracle will rescue the apostles from prison (Acts 5:19), but there won’t be one to prevent the Sanhedrin from beating them (Acts 5:40), and the ability to do great wonders won’t protect Stephen from a murderous mob (Acts 6:8; 7:54–60).

We need to remember this when we ask for miraculous healing or rescue. When God blesses us, it is so He will receive glory (Matthew 5:15–16). He does care about our ultimate wellbeing (Matthew 7:9–11), but His plan for us may not include easy fixes. Even the Jesus-followers, as they pray to be a conduit for God’s miracles, do not pray for their own safety. The miracles aren’t for their benefit, but to serve the gospel they wish to speak with boldness (Acts 4:29).

The words they choose are key. “Wonder” is from the Greek root word teras and means a supernatural occurrence that reveals a hidden truth. “Signs” is from the Greek root word sēmeion and means a miracle that identifies its performer as chosen by God. God equips His followers to do good works for His purposes (Ephesians 2:10), even if those purposes wind up causing hardship to His followers. We will accept this when we accept His purposes as our own.

Verse 31. And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness.

Peter, John, and other leaders of the church are in a room in Jerusalem, praying for the strength to continue preaching the word of God (Acts 4:23–30). “Word” is from the Greek root word logos which means an idea, a doctrine, and/or a message. John 1:1 identifies Jesus as the Word of God. Here, before the New Testament books have been widely spread, the “word of God” does not yet have the commonly-understood meaning of “Scripture.” It does mean the total message God means to give mankind. This includes that Jesus is the Son of God, that He is the Savior, that He rose from the dead, and that He is the core of salvation.

Sometimes, the Bible shows us people who are praying for things they already know God wants. Daniel counted the years until it was time for God to restore Jerusalem and then prayed that God would make it happen (Daniel 9:2, 16–19). In Jesus’ “High Priestly Prayer,” Jesus asks God to guard the testimony of His followers—which was God’s plan all along (John 17:15). In the same way, the leaders of the church in Jerusalem pray for the boldness to speak God’s word and the signs to validate that teaching (Acts 4:29–30).

If they know this is God’s will, why do they pray for it? Praying for God’s will shows that we are ready to submit to His plan. It prepares our hearts for the changes about to happen. It is a way of stepping forward to volunteer for His work. It is good to have a demeanor that is properly submissive to God. To state that willingness in words for a specific goal at a specific time is powerful.

The Holy Spirit honors their request by making Himself evident in their midst. They have chosen a path of hardships, persecution, and martyrdom. The Holy Spirit will never abandon them, and He will continue to strengthen them until their work is finished. Later, when faced with danger, they will be able to look back at this moment and remember both their willingness and the assurance that God approved of their prayer.

Verse 32. Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.

“Those who believed” include several groups. The apostles, Jesus’ family, and other disciples who followed Him during His ministry received the Holy Spirit the morning of Pentecost (Acts 1:13–15; Acts 2:1–4). About three thousand people joined them later that day after Peter’s sermon, and more came daily (Acts 2:41, 47). At the time of this update, at least five thousand men, plus women and kids, are part of the church in Jerusalem (Acts 4:4).

Luke says that thousands of people are of “one heart and soul.” They join together in purpose, thought, and action. The Holy Spirit is in them and guiding them as a group. Their commitment to the Holy Spirit’s leading is so strong, they even combine their possessions.

Ephesians 4:1–6 describes the unity possible when the Holy Spirit leads a group of believers. The members display humility, gentleness, patience, forbearance, and love. They not only live in harmony, they actively seek it. They make up one body of Christ (1 Corinthians 12:12–31) because they are united by one faith in one God and Father.

The reason for their unity is their belief. We don’t know everything the apostles taught on a regular basis (Acts 2:42), but Peter’s two recorded sermons share the same theme. Jesus of Nazareth is the Jewish Messiah. The Jewish nation killed Him, but God raised Him from the dead. Anyone who repents of their sins will receive forgiveness from God (Acts 2:14–36; 3:11–26).

Context Summary
Acts 4:32–37 is similar to Acts 2:42–47. After Peter’s first sermon (Acts 2:14–41), new believers from all over the Roman Empire stayed in Jerusalem to learn from the apostles. Those who had means donated what they had so that no one had need. This system continues, but under slightly different circumstances. The church is now known by the Sanhedrin who very much disapproves of the message that Jesus rose from the dead (Acts 4:1–22). Still, the believers stay together, supporting each other both physically and spiritually.

Verse 33. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.

Shortly before Jesus ascended into heaven, He commissioned the apostles to be His witnesses, starting in Jerusalem (Acts 1:8). To equip and empower the apostles to do so, Jesus promised the indwelling of the Holy Spirit (John 14:25–26). By this time, over five thousand men—Jews and proselytes—have responded to their witness and joined a unified body of believers (Acts 4:4).

“Testimony” is from the Greek root word martyrion and is related to the word translated “witness.” The apostles testify to the fact that Jesus has risen from the dead. After He rose from the tomb, He appeared to His followers over the course of forty days; at one occasion, over five hundred saw Him (Acts 1:3; 1 Corinthians 15:5–7). This claim disturbs the Sanhedrin. The majority are Sadducees and don’t believe in the resurrection from the dead. Jesus was their political and religious rival. And more and more people are being convinced that He is alive.

Initially, the Jewish leaders hesitated in destroying Jesus because they feared the people (Matthew 21:46). The Greek word translated “grace” is the same as that translated “favor” in Acts 2:47. The people incline their hearts to believe the apostles and to see them in a favorable light. The Sanhedrin’s fears are coming true.

Verse 34. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold

Before Jesus’ ministry fully started, John the Baptist accumulated a large following by preaching that people should repent of their sins. To “repent” means to acknowledge that one’s actions do not align with God’s wishes and to resolve to follow God. To that end, John exhorted his followers to “bear fruits in keeping with repentance” (Luke 3:8). When the people asked for specific ways to do this, John said, “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise” (Luke 3:11).

During Jesus’ ministry, He met with a rich young ruler (Mark 10:17–27). The man asked how he could “inherit eternal life” (Mark 10:17). Once Jesus confirmed the man faithfully followed those Ten Commandments that applied to interactions with other people, He told him to sell all his possessions and give to the poor. Conventional wisdom at the time assumed that God blessed the righteous with material things, therefore the rich must be godly. Jesus explained that people show their godly hearts by how they use their possessions, not by how many possessions they have (Matthew 6:19–21).

That the members of the new church share their possessions shows they share a common goal and the heart to work together for that goal (Acts 4:32). In God’s providence, this generosity also proves to be wise. We don’t know the exact timeline of the early chapters in the book of Acts, but before very long, these believers will have to flee Jerusalem (Acts 8:1). The second stage of Jesus’ plan for His witnesses will begin as His followers spread out over Judea and Samaria. The apostles will stay. But many in this group won’t need their homes in Jerusalem anymore.

Verse 35. and laid it at the apostles ‘ feet, and it was distributed to each as any had need.

The twelve apostles, who had followed Jesus for three years in poverty, are now responsible for the wealth of thousands of new Jesus-followers. They are exemplifying Jesus’ example of servant-leadership (Matthew 20:25–28).

As Jesus traveled to Jerusalem, He met a rich young man who faithfully followed the Mosaic law. Jesus noticed a weakness in his character, however, and challenged him to sell his possessions and give to the poor. His love of money kept him from fully dedicating his life to God (Mark 10:17–22). After the man left, despondent, Peter pointed out that the disciples had abandoned everything to follow Jesus (Mark 10:28). Days later, the thief Judas (John 12:4–6) sold Jesus for thirty pieces of silver (Matthew 26:15). Now, thousands of people entrust the apostles with their money and possessions.

The apostles receive the offerings, but it’s not clear who disburses them. As the church grows, the task grows more difficult, to the point that the widows from outside the Aramaic-speaking regions don’t receive sufficient support. At the time, Jews living outside of Judea tried to move to Jerusalem in their later years, hoping to die in Jerusalem. It’s possible the church includes a significant number of elderly widows.

When the Greek-speaking Christian Jews point out the inconsistency, the apostles consider the situation. The apostles’ job is to bear witness to Jesus’ resurrection, teach the new believers, and pray (Acts 1:8; 2:42; 6:4). The church selects seven men to take over the management of the donations (Acts 6:1–3). In doing so, the church remains unified, and more people share in leadership responsibilities.

Verse 36. Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus,

Of the more than five thousand believers in Jerusalem, Barnabas has made a name for himself. “Bar” is a Hebrew prefix meaning “son of.” The concept of sonship, in Semitic cultures, is often used to reflect a person’s character. Jesus differentiated between the “sons of the kingdom” of God and the “sons of the evil one” (Matthew 13:38).

Cyprus is an island about 44 miles south of modern-day Asia Minor and 64 miles west of modern-day Syria. In the Old Testament, it is known as Kittim, probably after the city of Kition. By the time of Barnabas, Greek influence had overtaken the older Phoenician culture. It is under the management of Cilicia, the province in the southeast of Asia Minor where Paul is from. A decent number of Jews live there, but in AD 117, the Jews will revolt and Hadrian will remove the Jews from the island.

After the persecutions against the church begin in earnest in Jerusalem (Acts 8:1), Jewish Christians flee to Cyprus and later spread the gospel among the Gentiles in Syrian Antioch (Acts 11:19–20). Barnabas and Paul will go to Cyprus on their first missionary journey (Acts 13:4–12), and Barnabas will later return there with his cousin John-Mark (Acts 15:39).

Barnabas plays a key role in the spread of the gospel. When the apostles hear that Gentiles are accepting Christ in Syrian Antioch, they sent Barnabas to confirm (Acts 11:22). When Paul refuses to take John-Mark on his second missionary journey, Barnabas splits with Paul in favor of his cousin (Acts 15:36–39).

Most importantly, however, Barnabas eases Paul’s entry into the church. Paul becomes a Jesus-follower in Damascus, about two hundred miles from Jerusalem. When he returns to Jerusalem, the church leaders doubt the sincerity of his conversion—the reason he went to Damascus was to find and arrest believers. Barnabas takes a chance on him, acting as a liaison between the new convert and the people he had previously sought to destroy (Acts 9).

Paul had been on close terms with the Sanhedrin and a student of an important teacher of the Pharisees (Acts 8:1–3; 9:1–2; 26:10; 22:3). His conversion breaks his ties with this community. As a missionary to Gentiles, Paul works with a great deal of autonomy, but the point of the early church is unity; it’s because of Barnabas that the church leaders accept him into their family.

Verse 37. sold a field that belonged to him and brought the money and laid it at the apostles ‘ feet.

Over five thousand people (Acts 4:4) have repented of their sins, accepted that Jesus rose from the dead, and dedicated their time to learning more about Jesus’ teaching (Acts 2:42). Because so many of them are not from Jerusalem, those who have access to their assets willingly share what they have, even selling houses and property to provide for their new family members (Acts 4:32–35). Barnabas is one of these people.

Luke deliberately placed the account of Barnabas’ generosity just before the story of Ananias and Sapphira (Acts 5:1–11). The husband and wife identify with the church but display only a semblance of the unity the Jesus-followers are known for. They sell some land and give Peter part of the money, telling him they are donating the full buying price. Peter doesn’t care about the money—the money belongs to them and they are free to do with it as they choose. But their lie shows a deep disrespect of the Holy Spirit. They still value worldly recognition more than honest worship, which is the sin Jesus condemned the Jewish leadership of (Matthew 6:1–6). At a word from Peter, first Ananias and then Sapphira fall dead, impressing the importance of authentic worship on the other members of the church.

When Peter mentioned the twelve disciples had left their lives to follow Jesus, Jesus told them, “There is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time…and in the age to come eternal life” (Mark 10:29–30). There’s no indication that Barnabas looked forward to God restoring his property, but his generosity is a wonderful example of love for the new brothers and sisters in Christ in the church.

End of Chapter 4.

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