ACTS: The Divine Power Unleashed

Transcription

1 ACTS: The Divine Power Unleashed The Can t Help It Theme (Acts 3:1-4:31) April 13, 2014 ACTS 3:1-26 The Lame Beggar Healed 1 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2 And a man lame from birth was being carried, whom they laid daily at the gate of the temple that is called the Beautiful Gate to ask alms of those entering the temple. 3 Seeing Peter and John about to go into the temple, he asked to receive alms. 4 And Peter directed his gaze at him, as did John, and said, "Look at us." 5 And he fixed his attention on them, expecting to receive something from them. 6 But Peter said, "I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!" 7 And he took him by the right hand and raised him up, and immediately his feet and ankles were made strong. 8 And leaping up he stood and began to walk, and entered the temple with them, walking and leaping and praising God. 9 And all the people saw him walking and praising God, 10 and recognized him as the one who sat at the Beautiful Gate of the temple, asking for alms. And they were filled with wonder and amazement at what had happened to him. Peter Speaks in Solomon's Portico 11 While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon's. 12 And when Peter saw it he addressed the people: "Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made him walk? 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And his name--by faith in his name--has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all. 17 "And now, brothers, I know that you acted in ignorance, as did also your rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled. 19 Repent therefore, and turn again, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. 22 Moses said, 'The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the More study helps at 1

2 people.' 24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, 'And in your offspring shall all the families of the earth be blessed.' 26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness." ACTS 4: And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2 greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3 And they arrested them and put them in custody until the next day, for it was already evening. 4 But many of those who had heard the word believed, and the number of the men came to about five thousand. 5 On the next day their rulers and elders and scribes gathered together in Jerusalem, 6 with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family. 7 And when they had set them in the midst, they inquired, "By what power or by what name did you do this?" 8 Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders, 9 if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, 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. 11 This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. 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." 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. 14 But seeing the man who was healed standing beside them, they had nothing to say in opposition. 15 But when they had commanded them to leave the council, they conferred with one another, 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. 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." 18 So they called them and charged them not to speak or teach at all in the name of Jesus. 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, 20 for we cannot but speak of what we have seen and heard." 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. 22 For the man on whom this sign of healing was performed was more than forty years old. The Believers Pray for Boldness 23 When they were released, they went to their friends and reported what the chief priests and the elders had said to them. 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, 25 who through the mouth of our father David, your servant, said by the Holy Spirit, "'Why did the Gentiles More study helps at 2

3 rage, and the peoples plot in vain? 26 The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed'-- 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, 28 to do whatever your hand and your plan had predestined to take place. 29 And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, 30 while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus." 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. 3:1 10 Healing in His Name Luke here provides the most prominent example of the wonders he mentioned in 2:43. 3:1. There were hours of prayer at the morning and evening offerings (cf. 2:42); the time of prayer for the evening offering mentioned here is about 3 p.m. (The Dead Sea Scrolls and later sources suggest also a third time of prayer, probably at sunset.) 3:2 3. The Beautiful Gate was probably a popular title for the Nicanor Gate (named for its Alexandrian donor), the main and largest gate, made of the most expensive bronze. It was in the Court of the Women on the east, facing the gate of the sanctuary, and must have been especially beautiful in the light of the rising sun. Situated above fifteen steps, beyond which neither women nor the maimed and unclean could pass, it may have hosted beggars on its steps who could appeal to those going to the Court of Israel. Begging alms at public places was common in antiquity, although other peoples did not stress charity as the Jewish people did. In Judaism only those who could not work made their living this way, but charity was highly regarded, and the lame or blind would not have to go hungry, especially if they were near the temple. Congenital infirmities were thought harder to cure than other kinds (Jn 9:32). 3:4 10. Ancient miracle workers usually prayed or invoked spirits rather than commanded the sick person to be healed (the New Testament also recommends prayer Jas 5:14); but the Old Testament has ample precedent for doing miracles by simply declaring the word of the Lord, as a prophet speaking God s will (e.g., 2 Kings 1:10; 2:14, 21 22, 24; 4:43; 5:10). In the name of Jesus Christ here probably means acting as his representative, (I say to you) or Jesus cures you (Acts 3:16; 4:10 12; cf. comment on Jn 14:12 14). 3:11 26 A Preaching Opportunity Signs and wonders often provide opportunity for witness in Acts, but the emphasis is always on the More study helps at 3

4 proclamation of the good news itself. 3:11. From the steps of the Beautiful Gate Peter, John and the beggar pass through the temple courts to the eastern colonnade, which supposedly remained from Solomon s temple (see comment on Jn 10:23). 3:12. Jewish people often thought wonderworkers did miracles (e.g., causing rain) by their great piety, which required God to pay attention to them. Luke emphasizes that the apostles were normal people, filled with God s Spirit (Acts 14:15). 3:13. The God of Abraham, Isaac and Jacob was celebrated in the daily prayers; servant alludes to Isaiah (see comment on Mt 12:15 18). 3:14. Holy One applied especially to God in Jewish literature; Righteous One was also usually a title for God, although it applied to Enoch, Noah, some rabbis and others as well; the Dead Sea Scrolls spoke of their founder as the teacher of righteousness. The context would indicate to whom the title applied. Because the healing did not occur during a feast, most of Peter s audience is now Jerusalemite or Palestinian (contrast 2:23); but the corporate accusation against his hearers here is no stronger than denunciations of Old Testament prophets (e.g., Amos 2:6 3:8). Calling a revolutionary (Barabbas) a murderer (cf. Lk 23:19) would have alienated those with revolutionary sympathies. 3:15. Prince (NASB) or author (NIV) was used for founders and protectors of Greek cities, for heads of clans or military judges (Old Testament), or for commanders who lead the way; it was sometimes applied to Greek divine heroes such as Heracles. Here it may mean the leader who pioneered the way of (resurrection) life (contrast the murderer of 3:14), who forged on ahead of others to make the way for them to live as well. Luke s language employs irony (a frequent literary device): when the Jerusalemites accepted a murderer (3:14), they killed the author of life. 3: The Old Testament and Judaism regarded willful sin (Num 15:30 31) as far more heinous than sins of ignorance (Num 15:22 29), but both were sinful, and they also regarded ignorance of God s truth as sinful (e.g., Is 1:3; 29:11 12; Hos 4:6). 3:18. Later Jewish teachers sometimes said hyperbolically that the entire message of the prophets dealt with the messianic era or Jerusalem s restoration, or with other favorite topics. Later teachers often said that a Messiah would suffer and spoke of two Messiahs, one who would suffer and one who would reign, but the Christians seem to have been the first to proclaim the concept of a suffering Messiah. 3:19. Jewish teachers differed on whether Israel s repentance had to precede its ultimate restoration, or whether God would simply bring it about in a predetermined time. In the Old Testament prophets, Israel s repentance had to precede it; following the Old Testament, some later Jewish traditions (e.g., Jubilees 1:15 18; 23:26 27) stressed Israel s repentance as the goal of history. More study helps at 4

5 3: Christ would not return again until the time to restore Israel (1:6) and the world had come. Many Greek writers spoke of the universe s cycles : it was periodically destroyed by fire and reborn. But Jewish people expected Israel s restoration; this was a central message of the Old Testament prophets (e.g., Is 40:9 11; Jer 32:42 44; Ezek 37:21 28; Hos 11:9 11; 14:4 7; Amos 9:11 15), and Peter seems to have it in view here. 3: Other New Testament texts also apply Deuteronomy 18:15 and 18 to Jesus. Some other sources (e.g., Samaritan documents and the Dead Sea Scrolls; not usually the rabbis) also applied this text to a future prophet like Moses; some leaders whose followers thought they were prophets tried to duplicate miracles of Moses or Joshua, probably indicating that they sought this role. Josephus states that their miracles failed, however. 3: Peter s hearers are spiritually heirs of the prophets ; on the prophecies see 3:18. Because Abraham s blessing for the nations (Gen 12:3) was to come through them, the servant (3:13) had been sent to be the blessing to them first. 4:1 12 Arraigned by the Temple Authorities 4:1. The Sadducees controlled the temple hierarchy and most of the resident priesthood. The sagan, or captain of the temple guard (a local police force permitted by the Romans and made up of Levites), is known from other sources and is probably the same official called the king s captain in Herod the Great s day. 4:2. Sadducees disagreed with the Pharisaic doctrine of the resurrection, but Pharisees posed less of a threat to them than the Christians, for the Pharisaic doctrine was only a theoretical hope for the future. From the Jewish perspective, the apostolic witness that one person had already been raised would proclaim that the resurrection had been inaugurated. By guaranteeing rather than simply teaching the future hope of the resurrection, the disciples threatened the Sadducees security as leaders of the people. 4:3. Peter and John had come up to the temple about 3 p.m. (cf. 3:1), hence sundown is near. No longer dealing with someone overturning tables in the temple, the aristocracy is content to follow the law and wait till the next day to try them (night trials were illegal). 4:4. Estimates of Jerusalem s population at this time vary from 25,000 to 85,000, and Josephus said that there were only 6,000 Pharisees in Palestine. A total of 5,000 Jewish Christian men in Jerusalem, not including women and children (so the Greek here), is thus quite substantial. Because they were in the outer court, the converts surely included women as well. 4:5. The Jewish authorities mentioned here represent the Sanhedrin, the Jewish ruling court of Jerusalem; presumably they gather in their meeting hall in the vicinity of the temple. 4:6. These officials were widely known. Like other writers of his day, Luke uses high priest loosely More study helps at 5

6 for any officials of the high priestly household; Caiaphas was officially high priest at this time (see comment on Jn 11:49; 18:13). The rabbis and Dead Sea Scrolls (as well as other sources like 2 Baruch) offer an unflattering picture of the final generations of the temple aristocracy, with whom they did not get along. 4:7. Trial scenes, as much as pirates and other hardships, were standard suspense-builders in ancient stories. 4:8. In the Old Testament, the Spirit often came upon God s servants for specific tasks (e.g., Ex 35:31; Judg 14:6) and is especially associated with prophecy and prophetic speech (i.e., the ability to speak what God is saying). 4:9 12. Salvation in the name (v. 12) alludes to Peter s earlier exposition of Joel 2:32 (Acts 2:21); the term translated saved includes making whole (i.e., healing the man so v. 9, literally). Peter learned this use of Psalm 118:22, cited here in verse 11, from Jesus; see Luke 20:17. 4:13 22 God s Authority Rather Than the Hierarchy s 4:13. Unschooled means not trained in Greek rhetoric (public speaking), as the priestly aristocracy would be. (It could also mean that they were not trained under a recognized rabbi, if the aristocrats were too arrogant to count Jesus as a recognized rabbi.) Popular Greek philosophers used to boast that they were not educated in rhetoric and lived simple lives, so what strikes the Sanhedrin as a weakness of Peter and John would strike many of Luke s readers as a strength. But the reason for their uneducated boldness is obvious: they had been educated by Jesus, who was himself bold and uneducated. (It was widely understood that disciples regularly reflected the lifestyle and character they had learned from their teachers.) 4: Both the disciples and the priestly aristocracy recognize that there is no valid basis for a legal charge. Still, as custodians of the temple, the priestly aristocracy has the police power to control teachings on what they consider their grounds. Some Jewish teachers argued that miracles would not validate another s teaching if it did not accord with their own reasoning from Scripture and tradition. 4: Philosophers often stressed obeying God rather than people, following truth rather than social convenience; Socrates, who refused to be silent even on pain of death, was a notable example. The Old Testament prophets (such as Nathan, Elijah and Jeremiah, who confronted kings, or Uriah, who suffered martyrdom Jer 26:20 23) are even clearer examples. Whether the readers background is Greek or Jewish, it would be clear to them who is on the side of right. 4:23 31 Praise in the Face of Persecution More study helps at 6

7 4: Although choruses in Greek drama recited lines together, here with one accord (KJV, NASB) simply means together, in unity (the same word occurs in 1:14; 2:46; 5:12). This is not a unified liturgy as eventually became standard in synagogues; scholars do not even all agree that prayers were recited in unison in most Palestinian synagogues in this period. Instead, the text probably means simply that someone inspired by the Spirit led the prayer. The prayer begins by confessing God s sovereignty (his power to answer prayer) with lines from Psalm 146:6 on God s faithfulness to vindicate the oppressed; he is greater than their opponents. 4: Psalm 2 refers plainly to a royal descendant of David, particularly the Messiah against whom the rulers were gathered. (Later rabbis applied this text to Gog and Magog, nations gathered against the Messiah and Israel). In verse 27 the believers recognize the fulfillment of that opposition in Jesus opponents. This is a recognition that the opposition to Jesus (and to themselves) is according to God s will. 4: Prayers for vindication were common in the Old Testament and Judaism (see 2 Chron 24:21 22; Ps 109:6 20; see also Rev 6:10), but this is a prayer for faithfulness and boldness (cf. Ps 138:3). Although Judaism boasted stories of rare miracle workers and paganism had local healing shrines and some magicians, a movement trusting God for such widespread miracles (cf. Acts 2:43; 5:12) is unparalleled. 1 3:1 4:31 The incident at the temple gate The church began to find itself opposed by the leaders of Jerusalem, just as their Lord had been. In this unusually long narrative, one thing seems inevitably to lead to another. A happy and innocent beginning of a healing understandably attracted a crowd to whom Peter felt obliged to explain the event, and he did so evangelistically. This teaching happened in the temple and went against the views of the temple leaders, not only on the subject of Jesus but on matters such as resurrection. So the authorities took a dim view of the proceedings and had Peter and John brought before some very intimidating judges, who found themselves, for the time being, uncertain how to act. Even though the apostles were released, it is clear from the prayer for courage that closes the episode that the whole church took this opposition most seriously. 1 The Christians continued to go to the temple and one day Peter and John came across a cripple at his regular begging-station at the temple gate called Beautiful. This was a clever place to beg, since people on their way to worship were less likely to ignore him. Even so, in such a busy place, the request for money must have become something of an empty repetition. 4 5 This is 1 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Ac 3:1 4:37). Downers Grove, IL: InterVarsity Press. More study helps at 7

8 perhaps why the narrator records that Peter and John looked straight at him. There was a real meeting that took place. Marshall writes: What could have been simply the occasion of mechanical charity is turned into a personal encounter (Acts [IVP, 1980], p. 88). As a result the expectations of the crippled man were raised, but not high enough. 6 Having just read (2:44 47) about how the Christians sold their possessions to support any among them who had need, the readers expectations, too, are raised. But instead of illustrating how generous the Christians were with their money, here Luke shows us the reason why material goods were regarded so casually. The Christians had something even better to share. What Peter had (and gave) was the wholeness that comes through faith in the name, or authority, of Jesus Christ. 7 Continuing with the theme of personal interaction, Luke tells us that Peter took the man by the right hand and helped him up, and in that action instantly the man s feet and ankles became strong. 8 The picture of this man, who earlier had had to be carried into position, now not only walking but also jumping in his praise of God is all the more striking for the undignified spectacle this must have been in the temple courts One can well imagine people s surprise and amazement as they began to recognize him. 11 Solomon s Colonnade was a portico that stretched along the east side of the temple s outer court. John s gospel tells us that Jesus himself taught there (Jn. 10:23), and it seems to have been a favourite meeting place for the Christians (cf. Acts 5:12). The beggar held on to Peter and John, and all the people came running to them, as if the disciples themselves were holy men or healers On Luke s use of speeches in general, see the remarks on 2:14. Peter began his address to the people by deliberately turning their attention away from himself, denying any special power or godliness. Instead he focused their attention on the God that they worshipped already and God s approval and resurrection of Jesus. In v 16 Peter seems to imply that human beings cannot even rightfully claim faith as their own. Rather he is speaking of Jesus name and the faith that comes through him. As in the Pentecost speech above, much is made in vs of the people s well-known rejection of Jesus, in stark contrast to God s vindication of him, of which the disciples are witnesses, just as the people present are witnesses of the power in the healing. Again, the emphasis in a sentence like you killed the author of life, but God raised him from the dead is on the phrase but God, indicating God s acceptance of the rejected one (see esp. 4:11 below) Peter did not say what terrible people they were for rejecting Jesus, but rather I know that you acted in ignorance. The call in v 19 to repent, then, and turn to God is for their sins in general. Their ignorance did not place them beyond the need of repentance, but neither did their direct involvement in Jesus condemnation place them beyond redemption s reach. Many modern Jews look forward to the coming of the Messiah as a time of peace and prosperity for the whole earth. If, as seems likely, many first-century Jews thought similarly, then it would have been important for Peter to clarify that although the Jewish Messiah had come, the Messianic age in its fullness was still to come when he returns (20). His audience s participation in these times More study helps at 8

9 of refreshing (19) when the time comes for God to restore everything (21) hinged upon their attitude towards Jesus Peter spoke throughout this speech of the fathers (13) and the prophets (18, 21, 24, 25). He next quoted from Moses (Dt. 18:15, 18 19) to make clear the danger of continuing to reject God s chosen one (23). The speech ends with Peter making it clear that he regarded the Jews as in a unique position. He told them that they were heirs of the prophets and of the covenant, that Jesus was sent first to you to bless you, and that it is through them that all peoples on earth will be blessed (see Gn. 12:3; 18:18; 22:18). 4:1 4 Acts is the story of the triumphant spread of the good news from the Jews to the rest of the world, but we must not forget that it begins with the Jews, whom God prepared through their history and through the Scriptures. Although the gospel reaches some interesting places and people later in the book, we never again see the mass positive response to the message that we see in 2:41 and here in 4:4, when the numbers grew to about five thousand. The response, however, was not uniformly positive. Some of the people in positions of authority in the temple were provoked not by the fact that these were former disciples of Jesus but by the fact that the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. Imagine how you might feel if the members of some sect began to use your church building to preach their own doctrines. The fact that these Galileans were teaching at all might have been tolerated, but the Sadducean temple authorities would have been unhappy about anyone proclaiming resurrection, which they did not believe the Scriptures taught (cf. Lk. 20:27) After having spent the night in prison, Peter and John were brought before the national Jewish leaders. The question that they faced, By what power or what name did you do this? could well be paraphrased, On whose authority did you do this? and amounts essentially to Who do you think you are? The authorities reaction in v 13 below indicates that it was not a question to which they expected a substantial answer; in terms of the temple and Jewish religion, there was no higher earthly authority than the high priest, who was present. The question asked probably referred to the teaching and proclaiming that formed the problem in 4:2 above. The vagueness of the wording, however, allowed Peter to backtrack to the act of kindness, the healing. The whole episode, after all, came about only because Peter explained the healing to the enthusiastic crowd. In vs we have once again the reversal theme found in 2:23 24 and 3:15. As in those passages, the emphasis is not upon the wickedness of people s actions but rather on the fact that the negative decision was overruled and reversed by the ultimate authority, God. The answer to the question comes in v 12 Peter claimed a higher authority than that of the high priest: there is no other name under heaven given to men by which we must be saved. More study helps at 9

10 13 17 The courage of Peter and John in such circumstances is astonishing. It is perhaps the more so for us who know, as the council did not, that when some of these same men accused Jesus a few weeks before this, Peter timidly cowered outside. Far from facing up to the high priest then, he had made frightened alibis to servants (Lk. 22:54 62). In the Sanhedrin s conference together, the question of the truth of the apostles claims was not discussed, only how they might stop this thing from spreading Ordered not to speak or teach at all in the name of Jesus, Peter and John bravely replied Judge for yourselves whether it is right in God s sight to obey you rather than God. To claim to know God s will better than the high priest and ruling council was no small claim. What is stressed here, as throughout the story, is the inevitability: We cannot help speaking about what we have seen and heard. That the man who was miraculously healed was over forty years old emphasizes the radical nature of the cure (since he had been cripped from birth; 3:2) and also clarifies how well and widely known he must have been When the two returned to their people and reported what had occurred, the first reaction of the church was to raise their voices together in prayer to God. But it was not primarily a prayer of triumph, celebrating the release of the disciples, but a prayer for courage and strength against expected, prophetically foretold, opposition. The quotation is once again from Psalms (2:1 2). When the believers prayed about the Jewish king Herod meeting with the Roman ruler Pilate, and the Gentiles conspiring with Israel (27), it is clear that they felt that everyone was against them as everyone had been against Jesus. Oddly, however, they didn t pray for the defeat of the evil forces, or for their own safety, but rather for boldness and for the hand of God to heal and perform signs and wonders. Their answer came with the awesome shaking of their meeting place and the granting of their request to speak boldly. 4:32 5:11 Hypocrisy in the early church Having described how the church began to come under fire from outside, Luke now tells that all was not perfect inside the community either. This section begins with a brief summary very like 2:43 47, but this time leading into a less savoury incident inside the Christian community, the story of Ananias and Sapphira. 32 As in ch. 2, what is important here is not to whom the possessions actually belonged, but rather the believers attitude toward them. Once again it is clear that the selling of goods had to do with need and was not a formal condition of membership (34) A particular example of this attitude was displayed by Barnabas from Cyprus, who will More study helps at 10

11 become a very important character later in the book. 2 3:1. Apparently there were several times for prayer at the Jerusalem temple 9 A.M., 12 noon, and 3 P.M. Perhaps the hour of 3 P.M. is stated here because it helps explain 4:3. 3:2. The description of a man crippled from birth emphasizes his hopeless condition. He was more than 40 years old (4:22). People carried him every day to the temple gate named Beautiful so that he could beg. This may have been the eastern gate of the temple area that led from the court of the Gentiles into the women s court. 3:3 11. God s supernatural healing of the crippled man through Peter and John (v. 7), together with his exuberant response (v. 8), attracted a crowd amazed (filled with wonder and amazement) at what had taken place. They ran and assembled at Solomon s Colonnade, a portico of columns running the length of the east side of the outer court (cf. 5:12). Two other cripples were healed in Acts (9:32 34; 14:8 10). 3:12. Peter assessed the situation and used it as an opportunity to preach. His message included: (a) an explanation (vv ) and (b) an exhortation (vv ). 3: Peter attributed the power for healing to Jesus, here described as God s Servant (cf. v. 26; 4:27, 30). This term recalls the title Servant of Yahweh in Isaiah 42:1; 49:6 7; 52:13; 53:11. Interestingly forms of the verb handed over (paradidōmi) are used twice in Isaiah 53:12 in the Septuagint. This lowly Servant (cf. Phil. 2:6 8) was exalted (glorified; cf. John 12:23; 17:1; Acts 2:33; Phil. 2:9; Heb. 1:3 4, 8) by the God of the Jews ancestors, Abraham, Isaac, and Jacob (cf. Gen. 32:9; Ex. 3:6, 16; Matt. 22:32; Mark 12:26; Luke 20:37; Acts 7:32). Peter emphasized with sledgehammer effect three contradictions in the people s conduct (3:13 15). First, he said the Jews demanded Christ s death when Pilate had decided to let Him go. Second, the Jews disowned the Holy and Righteous One and demanded the release of a murderer. Third, Israel killed the Author of life but God raised Him from the dead. Peter s titles of Christ are interesting: His Servant Jesus, the Holy and Righteous One (cf. Heb. 7:26), and the Author of life (cf. John 10:10). In the third title the irony is strong: they killed the Author of life but He was raised to life from the dead! (On Jesus resurrection, see comments on Acts 2:24. On witnesses of the Resurrection, see 2:32.) 3:16. The crippled man s healing came because of his faith in the name of Jesus. Faith was also evident in many of those whom Jesus healed (e.g., Mark 5:34; 10:52; Luke 17:19). In Bible times a person s name represented him and his characteristics. In Acts, Luke spoke of the name (of Jesus) at least 33 times (cf. Acts 2:21, 38; 3:6, 16; 4:7, 10, 12, 17 18; 5:28, 40 41; etc.). 2 New Bible commentary: 21st century edition (D. A. Carson, R. T. France, J. A. Motyer & G. J. Wenham, Ed.) (4th ed.) ( ). Leicester, England; Downers Grove, IL: Inter-Varsity Press. More study helps at 11

12 3: Peter s exhortation begins here. The people with their leaders (cf. Luke 23:13) had acted in ignorance (cf. Acts 17:30; Eph. 4:18; 1 Peter 1:14) in the sense that they did not recognize who Jesus really is. So God gave them further opportunity to repent. Though they crucified Him in ignorance, the suffering of Christ fulfilled Old Testament prophecies (cf. Acts 17:3; 26:23). 4:1 2. Involved in this apprehension of Peter, John, and the healed man (v. 14), were the priests and the captain of the temple guard and the Sadducees. Since the captain of the temple guard was responsible for maintaining order in the temple, it is no surprise that he, along with the priests and Sadducees, interrupted Peter and John in order to disband the mob (cf. 3:11). The priests were primarily Sadducees in their religious affiliation (5:17); so the principal accusers were Sadducees. These people were distinguished by several characteristics: (a) a disbelief in a bodily resurrection and a denial of the existence of angels or spirits (23:8); (b) loyalty to the Roman government; (c) a desire to maintain the status quo; (d) an association with the wealthy class; and (e) adherence only to the Pentateuch. The Sadducees were greatly disturbed by Peter and John s preaching because it directly opposed the Sadducees denial of the resurrection and would also shake the establishment. 4:3. The two apostles were incarcerated overnight because it was already evening, that is, late afternoon (cf. 3 P.M. in 3:1), too late for a trial. 4:4. One of the subthemes of Acts is the growth of God s Word in spite of opposition. Like a juggernaut the message irresistibly moved ahead. Two leading apostles were bound, but the Word of God cannot be bound! (Cf. 28:30 31; Phil. 1:12 14.) 4:5 6. Luke s careful description of the Jewish leaders underscores the pomp and power of this assembly. Simple fishermen were in the midst of the highest leaders in the land! The rulers, elders, and teachers of the Law included the Sanhedrin, the Jewish supreme court (cf. v. 15). Annas was Caiaphas father-in-law. Annas had been high priest from A.D. 6 to 15, and was deposed. His son-inlaw Caiaphas was priest from A.D. 18 to 36. But apparently Annas, being something of a priestly statesman, was still thought of by the Jews as their high priest. (See the chart on Annas family. Cf. comments on Luke 3:2; John 18:13; Acts 7:1.) The assembly had examined Jesus on trial; now, ironically, they were facing two of Jesus prominent and bold followers! Nothing is known of the John and Alexander mentioned here. 4:7 10. When Peter and John were brought before the Sanhedrin, and were asked the basis of their authority, Peter, the spokesman, was filled with the Holy Spirit (cf. 2:4). This is Peter s fourth speech already in the Book of Acts! Speaking with irony, he said, in effect, Are we on trial for doing a good deed to a cripple? The miracle was done not in their power, but by the name of Jesus Christ (cf. 3:16; 4:7, 12, 17 18). Though they had crucified Jesus, God had raised Him from the dead (cf. 2:23 24; 3:15). 4:11. The One who healed the cripple was the Stone which the builders rejected. Here Peter quoted Psalm 118:22. The background of this verse is disputed. The rejected stone (Ps. 118) may be (a) an actual building stone, (b) the nation of Israel, or (c) David. Or it may also be a proverb with More study helps at 12

13 no specific application. Most probably, to David the rejected stone in Psalm 118:22 meant Israel, a nation spurned by other nations. At any rate, the verse finds its ultimate fulfillment in Christ Jesus who is the ideal Israel (cf. Isa. 5:1 7; Matt. 2:15; 21:42; Mark 12:10; Luke 20:17; 1 Peter 2:7). The rejected Stone (Christ rejected by the nation in their crucifying Him) is the Capstone, the resurrected Lord. 4:12. The word salvation goes back to Psalm 118 which Peter had just quoted, for it is a prominent theme there. Verses in that psalm anticipate millennial deliverance. In Acts 4:12 Peter was speaking not only of individual justification, but also of national salvation, predicted in Psalm 118. The rulers were thus put on the defense! They had rejected the only Savior of Israel and they were preventing the completion of God s building. Thus no other way of salvation is available to people (cf. John 14:6; 1 Tim. 2:5). 4: The authorities were astonished (cf. 3:10) that Peter and John unschooled (agrammatoi, illiterate ) and ordinary (idiōtai) men, spoke with such courage. Courage (parrēsia, boldness or courage to speak openly and frankly ) is another theme prominent in Acts (2:29; 4:13, 29, 31; 28:31; cf. the verb to speak boldly in 9:27 28; 13:46; 14:3; 18:26; 19:8; 26:26). The Sanhedrin, realizing that Peter and John had been with Jesus (cf. John 7:15), were silenced. The apostles were thus experiencing what Christ had promised (Matt. 10:19 20; Luke 12:11 12; 21:15). 4: Significantly the authorities could not and did not deny the reality of the miracle. They deliberately refused to mention the word Jesus ; they referred to Him as this name (cf. the high priest s same refusal in 5:28). Perhaps Luke obtained this information about what went on behind the closed doors from someone such as Nicodemus or Paul. Even though Paul was not a Sadducee, he probably would have had access to such information. The Sanhedrin, the supreme court and administrative body of the Jews, consisted of 71 members, including the high priest. Most of them were Sadducees. In Acts this was the first of four times some of Jesus followers were brought before the Sanhedrin (cf. Peter and the apostles, 5:27; Stephen, 6:12; and Paul, 22:30). 4: When Peter and John were commanded not to speak or teach at all in the name of Jesus, they rejoined that they must obey God rather than human authorities (cf. 5:29). They were simply being witnesses as Christ had commanded them (1:8). The authorities threatened them (apparently with punishment if they continued to preach Jesus) and released them. They were afraid to punish them then because all the people were praising God (cf. 3:9; 5:26). c. The supplication (4:23 31) Three movements may be discerned in this prayer of the early church: (1) God is sovereign (v. 24). (2) God s plan includes believers facing opposition against the Messiah (vv ). (3) More study helps at 13

14 Because of these things they petitioned God to grant them boldness to preach (vv ). 4: Interestingly the believers (Peter and John s own people), faced with persecution, acknowledged God s sovereign creative power. 4: The words by the Holy Spirit through the mouth of David point up, as do many passages, the divine inspiration of Scripture through human agents (cf. 28:25). Acts 4:25 26 contains a quotation from Psalm 2:1 2, which is prophetic of the Tribulation. In a preliminary sense Peter saw the opposition to the Messiah, God s Anointed One (tou Christou; cf. anointed, Acts 4:27) predicted by David in Psalm 2 as fulfilled in the early church. The parallels are obvious. Nations (ethnē, Acts 4:25) compare with Gentiles (ethnesin, v. 27); peoples (laoi, v. 25) compare with people of Israel (laois Israēl, v. 27); kings (v. 26) compare with Herod (v. 27); and rulers (v. 26) compare with Pontius Pilate (v. 27). 4: Just as God s sovereign power and will had decided beforehand that Christ should be opposed, so now Peter and John prayed for God s power to be manifested in great boldness for the apostolic church. They also petitioned the Lord for supernatural ability to heal and to perform miraculous signs (sēmeia; cf. 2:43) and wonders (terata; cf. 2:43) through the name of Jesus. 4:31. The Lord s answer to the believers prayer for boldness was preceded by a shaking of their meeting place. The answer also included a supernatural filling with the Holy Spirit (cf. v. 8). When Luke, as here, used a verb form to refer to believers being filled with the Spirit, he usually said the filling was bestowed sovereignly by God. This is in distinction to the imperative in Ephesians 5:18 which states that Christians are responsible for being Spirit-filled. 3 II. The Church in Jerusalem. 3:1 5:42. The primitive church at first showed no inclination to embark upon a mission of world-wide evangelization. The first Christians were Jews living in Jerusalem as Jews who had found in Jesus the fulfillment of OT prophecy. Luke selects several episodes illustrating these early years. A. A Typical Miracle and Sermon. 3: Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (J. F. Walvoord & R. B. Zuck, Ed.) (Ac 4:1 37). Wheaton, IL: Victor Books. More study helps at 14

15 The healing of the lame man was one of many such miracles, but it was of singular importance because it provided the occasion for a typical sermon that illustrates the content of the apostolic preaching to the Jews. This in turn led to the first opposition from the Jewish leaders. 1. Peter and John, the brother of James, are frequently mentioned as the two leading apostles in the early church. The disciples continued to engage in Jewish worship of God in the temple. The ninth hour, or 3:00 P.M., was a time of prayer accompanying the evening sacrifice. 2. The apostles proceeded through the vast Court of the Gentiles to the gate called Beautiful, which led into the Court of the Women, where they found a lame man who was laid there day after day to beg Peter had no money to offer him, but he gave him something far better strength for his crippled legs and feet. The healing was instantaneous; and the healed man accompanied the apostles into the Temple, leaping into the air in joy over his new-found strength, and shouting out praises to God. 9, 10. His shouts drew a crowd of people, who were amazed to behold the man whom they had daily seen at the Beautiful Gate now jumping up and down with joy. 11. Peter used this miracle as another occasion to bear witness to the saving power of Jesus. Apparently, after the service of prayer and sacrifice, Peter and John, together with the lame man, proceeded to the covered colonnade on the eastern side of the Court of the Gentiles, which was called Solomon s porch (AV) or portico (RSV). Here the crowd gathered and Peter addressed them. 12. Peter first disclaimed any credit for the miracle. It was not through the apostles power or godliness that the invalid had been healed. 13. It was the God of Israel, the God who had given the promises to the fathers, who had performed this miracle. The man had been healed because God had glorified his servant Jesus by his resurrection and ascension. Son (AV) is better translated servant (RSV), for the word refers to the servant of the Lord prophesied in Isa 52:13-53:12. Jesus could only be glorified after he had been delivered up and denied by the Jews before the Roman governor, Pilate. 14. The Holy One and the Righteous One were titles sometimes used to describe the Messiah. What an unthinkable crime that the Jews should demand the release of a murderer and criminal to put to death the Holy and Righteous One! 15. Prince of life. Better, Author of life. Peter designated Jesus as the source and origin of life. Him the Jews tried to destroy, but God reversed their verdict by raising him from the dead. 16. The structure of this verse is awkward both in English and in Greek, but its meaning is clear. The name of Jesus did not possess a magical power, but faith in his name brought healing. 17. The monstrous crime of murdering Jesus can be forgiven, for Peter admits that the Jews and their rulers did not realize that they were putting to death God s Messiah. 18. The OT does not foretell a suffering Messiah, although it does predict a suffering servant of the Lord (Isa 53). After his resurrection, Jesus showed the disciples that these prophecies referred to his passion. Christ. Not a proper name here but the title meaning Messiah. More study helps at 15

16 19. Peter now challenged the Jews to repent of their sins and to turn to God. Be converted (AV). Turn around from sin to God. This would mean reversing their verdict about Jesus and confessing him as God s Messiah. The result would be the blotting out of their sins and the enjoyment of the times of refreshment promised by the OT prophets. 20. The conversion of Israel will mean the return of the Messiah. It is the purpose of God to bring salvation to Israel before the coming of God s kingdom (Rom 11:26), and Peter pled with Israel to receive this salvation. 21. Jesus death, resurrection, and ascension are not the end of his redemptive work. He is to come again in power and to establish a new order free from evil and sin. This restoration will include the redemption of nature (Rom 8:18-23) as well as the perfecting of human society when God s will is done on earth as it is in heaven. The times of refreshing are a present blessing; the establishing of all that God spoke... by his holy prophets is a future blessing; but both are the result of the redeeming work of the Messiah. 22, 23. These days of which Peter speaks were foretold as far back as Moses, who prophesied that God would raise up another prophet like himself (Deut 18:15-19), who would bring the word of God to his people with authority. The threat contained in verse 23 is combined from Deut 18:19 and Lev 23:29. 24, 25. These days of redemption that Peter was proclaiming were the constant theme of the prophets from the time of Samuel. The Jews were the sons of the prophets and of the covenant made with Abraham and were therefore the natural heirs of these Messianic promises. 26. While the promise of Abraham included the Gentile peoples, the blessings of the Messiah have been offered to the natural heirs of the covenant first, to turn them from their iniquities. Son (AV) is the word found in 3:13, meaning servant (RSV). Raised up refers to the historical appearance of Jesus rather than to his resurrection. B. First Opposition from Jewish Leaders. 4:1-37. One of the main purposes of Acts is to show that the Jews who rejected and crucified Jesus continued their rebellion against God by rejecting the gospel of the resurrected and ascended Jesus proclaimed by the apostles. This chapter describes the beginning of this opposition, which culminated with the plots of the Jews to kill Paul on his last visit to Jerusalem (23:12-15; 25:1-3). 1. Such a large crowd gathered in Solomon s Porch that the temple police intervened. The priests belonged to a Jewish party called the Sadducees. They disagreed with the Pharisees over the interpretation of the Law and also denied the doctrine of resurrection and of the existence of angels and demons. The captain of the temple was a high officer next in authority to the high priest and had responsibility for the preservation of order in the Temple. More study helps at 16

17 2. The Sadducees were annoyed (RSV) because Peter and John persistently proclaimed that Jesus had been raised from the dead and announced on the basis of his resurrection the hope of resurrection for men. The Pharisees believed in a future resurrection. The apostles declared that God had now provided a new ground for this hope. 3. Since it was late in the day, the temple police, under the direction of the priests, seized the two disciples and put them in prison for the night. 4. Luke inserts the comment that these events had great effect upon the people, and many believed, so that the number of believers reached five thousand. 5, 6. The next morning the Sanhedrin assembled. This was the highest court of the Jews, and was composed of rulers or priests, elders, and scribes. Scribes. The professional students and teachers of the OT. Their disciples were called Pharisees. At this time Caiaphas was the presiding high priest and president of the Sanhedrin. His father-in-law, Annas, was the former high priest and a sort of elder statesman. The term high priest, or better chief priest, can be applied to various members of the families from which the high priests came. We know nothing about John or Alexander. 7. Peter and John were brought before the Sanhedrin and challenged to say by what authority laymen like themselves acted as they had Peter experienced a fresh enduement of the Spirit for his defense. He pointed out that he had done nothing but good to a crippled man. The former cripple was standing with Peter and John, and Peter declared his healing in the name of Jesus Christ of Nazareth, not by any power resident in the apostles themselves. 11, 12. Peter was presumably defending himself, but he now turned from defense and began to proclaim the Gospel. He quoted from Ps 118:22, asserting that Christ was the stone which the builders of the Jewish nation rejected but which God had made the most important stone in the building. Furthermore, he said that there was salvation in Him alone; and that if the Jews rejected the saving power of His name, there would be no other way for them to find salvation. Destruction must fall on both them and the nation. Head of the corner may designate either the keystone in the foundation or the top corner at the juncture of two walls. Salvation here probably refers to life in the age to come. 13. Such speech amazed the Sanhedrin. Unlearned and ignorant does not refer to their intelligence or literacy but to the fact that they were not schooled in the tradition of the scribes but were, in fact, laymen. It was an uncommon thing for unschooled laymen to speak with such effectiveness and authority. The rulers already knew that Peter and John were disciples of Jesus, but they now recalled the fact that Jesus, too, although he was unlearned in the scribal traditions (Jn 7:15), had nevertheless amazed the people with the authority with which he spoke (Mk 1:22). Something of this same authority was now reflected in his disciples, and the miracle which had been performed upon the lame man made it difficult to deny the effectiveness of this authority The two disciples were now sent out while the members of the Sanhedrin deliberated. Though Peter and John had broken no law, they were gaining a dangerous popularity. More study helps at 17