Acts 4

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 33 2 8 0 0 4. The Church in Jerusalem, part 3 ) 4:1 37) ) ) Outline (continued)) 4:1 22 3. Before the Sanhedrin ) 4:1 4 a. Arrest ) 4:5 7 b. Trial ) 4:8 12 c. Defense ) 4:13 17 d.

Consultation ) 4:18 22 e. Acquittal ) 4:23 31 4. Prayers of the Church ) 4:23 24a a. Setting ) 4:24b 28 b. Address ) 4:29 31 c. Request and Reply ) 4:32 37 5.

Love of the Saints ) 4:32 35 a. Community of Goods ) 4:36 37 b. Example of Barnabas ) ) ) ) 3. Before the Sanhedrin) 4:1 22) 4 1 While Peter and John were still talking to the people, the priests, the captain of the temple guard, and the Sadducees approached them. 2 They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. 3 And they arrested Peter and John and, because it was evening, they put them in prison until the next day. 4 But many of those who heard the message believed, and the number of men came to be about five thousand.) 5 And the next day, their rulers, elders, and scribes gathered in Jerusalem. 6 Annas the high priest, and Caiaphas, John, Alexander, and all who were of high-priestly descent were there. 7 And having placed them in the center, they began to inquire: By what power or in what name did you do this? ) 8 Then Peter, filled with the Holy Spirit, said to them: Rulers and elders of the people! 9 If we are questioned today for a good deed done to a sick man and how he was 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, this man stands before you healthy. 11 He is the stone, which was rejected by you, the builders, which has become the capstone. 12 Salvation is found in no one else, for there is no other name under heaven given among men by which we must be saved. ) 13 When they observed the courage of Peter and John and understood that they were uneducated and untrained men, they marveled and realized that they had been with Jesus. 14 And seeing the man who had been healed standing with them, they could think of nothing to say. 15 When they ordered them to leave the Sanhedrin, they conferred together 16 and said, What are we to do with these men? For the fact that a noteworthy miracle has occurred through them is obvious to all who live in Jerusalem. We cannot deny it. 17 But in order to stop this thing from spreading further among the people, let us warn them to speak no more to anyone in this name. ) 18 When they called them in, they commanded them not to speak or teach at all in the name of Jesus. 19 But Peter and John answered, Judge whether it is right in God s sight to obey you rather than God. 20 For we cannot stop speaking about the things we have seen and heard. ) 21 And when they had threatened them further, they let them go they found no basis for punishing them, on account of the people, for all were glorifying God for what had happened. 22 For the man who had been miraculously healed was more than forty years old.) ) a.

Arrest) 4:1 4) When crowds gathered around Jesus, the authorities used to keep him under close surveillance. Likewise, when Peter and John address a large crowd in the temple area, the priests, the captain of the temple guard, and the Sadducees react. Who are these people and what authority do they have to arrest Peter and John?) 1 1 2 8 0 “tw://bible.?id=42.1.8|AUTODETECT|” Priests were organized into twenty-four divisions which served at the temple on a rotation basis 7 1 -1 9 0 “tw://bible.?id=42.1.8|AUTODETECT|” Luke 1:8) 1 1 -1 9 0 “tw://bible.?id=42.22.4|AUTODETECT|” ).��1�� The priests and Levites administered the morning and evening sacrifices. The captain of the temple guard was a priest in charge of the temple police force. His authority ranked second to that of the high priest;��2�� his term of service was indefinite and uninterrupted; and his duty was to maintain order in the temple and its surrounding area. Luke often refers to the captain and the officers of the temple guard 7 1 -1 9 0 “tw://bible.?id=42.22.4|AUTODETECT|” Luke 22:4) 1 1 -1 9 0 “tw://bible.?id=42.22.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.52|AUTODETECT|” 52) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=26.40.46|AUTODETECT|” The Sadducees were of priestly descent, presumably from the line of the high priest Zadok 7 1 -1 9 0 “tw://bible.?id=26.40.46|AUTODETECT|” Ezek. 40:46) 1 1 -1 9 0 “tw://bible.?id=26.44.15-26.44.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.44.15-26.44.16|AUTODETECT|” 44:15 16) 1 1 -1 9 0 “tw://bible.?id=26.48.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.48.11|AUTODETECT|” 48:11) 1 1 -1 9 0 0 ). Having formed a party that controlled the temple and the high priesthood, they wielded enormous political power. They accepted as authoritative only the five books of Moses; the rest of the Old Testament had only secondary value for them. Thus they denied the doctrines pertaining to the Messiah, angels, demons, immortality, and resurrection.��3��) 1 5 2 8 0 0

While Peter and John were still talking to the people, the priests, the captain of the temple guard, and the Sadducees approached them.) On the day of Pentecost a large crowd of people listened to Peter s sermon. The priests, temple police, and the Sadducees, who would normally refrain from exerting any influence on large crowds in the temple courts during festive days, were alerted to take action when throngs surrounded Peter and John at Solomon s Colonnade. Even if the healing of the crippled beggar was unimportant to the religious leaders, the publicity that ensued and Peter s sermon were such a cause of concern to them that they interrupted the apostles teaching.) Luke presents a resum� of Peter s sermon delivered at the temple and writes that both Peter and John were speaking to the crowd. He depicts Peter as spokesman but indirectly notes that John also expresses himself (compare vv. 13, 17 20).) The priests, temple police, and Sadducees prevented the apostles from continuing their teaching by arresting them. The presence of three groups of people to arrest two apostles betrays either an inability to control the crowd or a fear of the Roman military command stationed at the temple.

But the crowd was orderly and peaceful, in contrast with the crowd at Paul s arrest decades later (see 21:27 40). The priests, temple guards, and Sadducees, however, objected to two matters: the mere fact that Peter and John taught; and the content of their teaching, especially the doctrine of resurrection.) 2. They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead.) 1 1 2 8 0 “tw://bible.?id=40.7.29|AUTODETECT|” a. Teaching. In the culture of that day, the title rabbi commanded great respect. This Hebrew word actually means my great one with the word teacher understood. In the gospels this term is repeatedly used in contexts where extreme deference (whether sincere or not) is intended. ��4�� A teacher in Israel was expected to be an educated person (see v. 13) with credentials. Although Jesus had no formal training, he was accepted as a teacher because he spoke with authority 7 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” Matt. 7:29) 1 1 -1 9 0 “tw://bible.?id=41.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.22|AUTODETECT|” Mark 1:22) 1 1 -1 9 0 “tw://bible.?id=40.21.23|AUTODETECT|” ). Yet the religious leaders questioned the source of his authority 7 1 -1 9 0 “tw://bible.?id=40.21.23|AUTODETECT|” Matt. 21:23) 1 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” John 2:18) 1 1 -1 9 0 “tw://bible.?id=40.22.46|AUTODETECT|” ). According to them, a teacher must be able to answer questions about doctrine and law and have a following of disciples. Jesus qualified on both counts, for he ably interpreted the Scriptures to the point that no one dared to ask any questions 7 1 -1 9 0 “tw://bible.?id=40.22.46|AUTODETECT|” Matt. 22:46) 1 1 -1 9 0 0 ). And Jesus had a following of twelve disciples. In the opinion of the priests, however, the apostles definitely lacked the necessary qualifications. Moreover, by the power and convincing nature of their message, the apostles were weakening the influence and authority of the priests. The apostles therefore posed a threat to the religious leaders of that day.) 1 1 2 8 0 “tw://bible.?id=40.22.23|AUTODETECT|” b. Doctrine. Another objection to the teaching of Peter and John came from the Sadducees, who denied the doctrine of the resurrection 7 1 -1 9 0 “tw://bible.?id=40.22.23|AUTODETECT|” Matt. 22:23) 1 1 -1 9 0 0 ). By contrast, the Pharisees taught this doctrine, and in their opposition to the Sadducees, welcomed the support they were receiving from the Christian comnmunity.��5�� Some of the Pharisees (e.g., Nicodemus and Joseph of Arimathea) became followers of Jesus, and the learned Rabbi Gamaliel persuaded the Sanhedrin to set the apostles free (5:34 40).) 1 1 2 8 0 0 The apostles preach the doctrine of the resurrection with respect to Jesus. Notice that in the thinking of the Sadducees, Jesus disciples are claiming the impossible. After the Jewish leaders rid the earth of Jesus of Nazareth by nailing him to a cross, Jesus followers begin to speak about Jesus resurrection. And although none of the Jewish leaders saw Jesus again, suddenly some seven weeks later, in Jerusalem, multitudes of people listen to Jesus disciples, who proclaim the doctrine of the resurrection (2:24, 32). Then once more, two of his disciples preach that doctrine with reference to Jesus.) 1 1 2 8 0 “tw://bible.?id=43.5.28-43.5.29|AUTODETECT|” By implication, Peter and John teach that as Jesus had been raised from the dead, so all who put their trust in him will experience the resurrection of the body 7 1 -1 9 0 “tw://bible.?id=43.5.28-43.5.29|AUTODETECT|” John 5:28 29) 1 1 -1 9 0 “tw://bible.?id=46.15.12-46.15.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.12-46.15.18|AUTODETECT|” I Cor. 15:12 18) 1 1 -1 9 0 0 ). The doctrine of the resurrection is basic to Acts; in their sermons and speeches, Peter and Paul proclaim this doctrine to Jew and Gentile.��6�� To be a witness of Jesus resurrection is one of the requirements for apostleship (1:22).) 1 2 2 8 0 0 3. And they arrested Peter and John and, because it was evening, they put them in prison until the next day. 4. But many of those who heard the message believed, and the number of men came to be about five thousand.) Acts is a book that lists numerous first experiences. For instance, among the first experiences are the healing of a cripple (3:6 7), the death of a martyr (7:60), the great persecution (8:1 4), and the raising of Dorcas (9:40). Here Luke describes the first arrest. The temple police apprehend Peter and John; because of the late hour they are taken to a jail and not to a courtroom for arraignment.

We assume that the time of day must be after four o clock in the afternoon, for after the evening sacrifices were offered the temple guards would close the gates. Luke merely reports that the apostles are taken into custody and does not elaborate on the place or conditions.) 1 1 2 8 0 “tw://bible.?id=55.2.9|AUTODETECT|” Of importance is not the imprisonment of the apostles but the effect of their teaching. [Because] God s word is not in chains 7 1 -1 9 0 “tw://bible.?id=55.2.9|AUTODETECT|” II Tim. 2:9) 1 1 -1 9 0 0 ), the church continued to grow. God indeed performed a miracle to cause multitudes to come to Christ after hearing one sermon.��7�� The Greek indicates that the total membership of the Jerusalem church became five thousand men.) 1 1 2 8 0 “tw://bible.?id=40.14.21|AUTODETECT|” Furthermore, Luke writes specifically that the number of men came to be about five thousand (italics added). We assume that he means male members of the church, who often were counted as heads of households. 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 “tw://bible.?id=41.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.9|AUTODETECT|” Mark 8:9) 1 1 -1 9 0 0 ].) In another chapter, Luke mentions that more and more believers in the Lord, both men and women, were being added to their number (5:14). According to one estimate, twenty thousand Christians lived in Jerusalem prior to the persecution that followed the death of Stephen 4). We see that the church continues to grow and that Christ lives in and among his people.) 1 3 2 8 0 0 ) Additional Comments on the Sadducees) The Sadducean party flourished for more than two centuries, from the time of the Maccabees in approximately 150 b.c. to the time of the destruction of Jerusalem and the cessation of the priesthood in a.d. 70. The information we are able to gather comes primarily from the New Testament and from Josephus, who, belonging to the party of the Pharisees, writes from that perspective. During the Maccabean era the parties of the Pharisees and Sadducees were formed. The Pharisees were numerous and popular; but the Sadducees, although they formed the minority party, had wealth and political power. The Sadducees controlled the priesthood in Jerusalem and had the support of the Roman government. The priesthood ceased when the Roman forces destroyed Jerusalem, and the Sadducees disappeared from the scene.) 1 1 2 8 0 “tw://bible.?id=10.8.17|AUTODETECT|” The origin of the name Sadducees cannot be ascertained. One theory is that the name derives from the Greek word Saddouk, which is the equivalent of son of Zadok. Zadok was a priest during the time of David and Solomon 7 1 -1 9 0 “tw://bible.?id=10.8.17|AUTODETECT|” II Sam. 8:17) 1 1 -1 9 0 “tw://bible.?id=10.15.24-10.15.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.15.24-10.15.36|AUTODETECT|” 15:24 36) 1 1 -1 9 0 “tw://bible.?id=11.1.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.1.32|AUTODETECT|” I Kings 1:32) 1 1 -1 9 0 “tw://bible.?id=11.2.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.2.35|AUTODETECT|” 2:35) 1 1 -1 9 0 “tw://bible.?id=26.40.45-26.40.46|AUTODETECT|” ). In later years, the sons of Zadok formed a special group of priests who remained faithful to God 7 1 -1 9 0 “tw://bible.?id=26.40.45-26.40.46|AUTODETECT|” Ezek. 40:45 46) 1 1 -1 9 0 “tw://bible.?id=26.44.15-26.44.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.44.15-26.44.17|AUTODETECT|” 44:15 17) 1 1 -1 9 0 “tw://bible.?id=26.48.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.48.11|AUTODETECT|” 48:11) 1 1 -1 9 0 0 ). They are also mentioned in the intertestamental and Qumran literature. The Qumran community, however, was opposed to the Sadducean party. Moreover, the evidence to establish a link between the priesthood of the Maccabean period and the sons of Zadok cannot be verified.) 1 1 2 8 0 “tw://bible.?id=40.3.7|AUTODETECT|” The Sadducees appear on the New Testament scene a few times. They listen to the preaching of John the Baptist, who calls them a brood of vipers 7 1 -1 9 0 “tw://bible.?id=40.3.7|AUTODETECT|” Matt. 3:7) 1 1 -1 9 0 “tw://bible.?id=40.16.1|AUTODETECT|” ). They ask Jesus to show them a sign from heaven 7 1 -1 9 0 “tw://bible.?id=40.16.1|AUTODETECT|” Matt. 16:1) 1 1 -1 9 0 “tw://bible.?id=40.16.6|AUTODETECT|” ), and Jesus warns his disciples to be on guard against the yeast (doctrine) of the Sadducees 7 1 -1 9 0 “tw://bible.?id=40.16.6|AUTODETECT|” Matt. 16:6) 1 1 -1 9 0 “tw://bible.?id=40.22.23|AUTODETECT|” ). They question Jesus about the resurrection, which is a doctrine they reject 7 1 -1 9 0 “tw://bible.?id=40.22.23|AUTODETECT|” Matt. 22:23) 1 1 -1 9 0 “tw://bible.?id=2.3.6|AUTODETECT|” ). Jesus answers them by quoting from one of the books of Moses 7 1 -1 9 0 “tw://bible.?id=2.3.6|AUTODETECT|” Exod. 3:6) 1 1 -1 9 0 “tw://bible.?id=44.4.1-44.4.21|AUTODETECT|” ), because the Sadducees accepted only these books as authoritative. They oppose the apostles, put them in jail, and make them stand trial before the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=44.4.1-44.4.21|AUTODETECT|” Acts 4:1 21) 1 1 -1 9 0 “tw://bible.?id=44.5.17-44.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.17-44.5.18|AUTODETECT|” 5:17 18) 1 1 -1 9 0 “tw://bible.?id=44.23.6-44.23.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.6-44.23.8|AUTODETECT|” 23:6 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.11.50|AUTODETECT|” Whenever the Sadducees perceived a threat to their authority, they reacted ruthlessly. Thus the Sadducean high priest Caiaphas found it expedient that one man die for the people rather than that the whole nation perish 7 1 -1 9 0 “tw://bible.?id=43.11.50|AUTODETECT|” John 11:50) 1 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” 18:14) 1 1 -1 9 0 “tw://bible.?id=40.26.57-40.26.66|AUTODETECT|” ) and condemned Jesus 7 1 -1 9 0 “tw://bible.?id=40.26.57-40.26.66|AUTODETECT|” Matt. 26:57 66) 1 1 -1 9 0 0 ). Because they were unable to cope with the rapid growth of the church, the priests and Sadducees arrested the apostles. And last, the Sadducean high priest Annas condemned to death James, who was the brother of Jesus and the writer of the epistle named after him.��8��) 1 11 2 8 0 0 ) Greek Words, Phrases, and Constructions in 4:1) 1�� two codices (B and C) have the reading �� (high priests); so does the New English Bible. The word priest occurs only 31 times but the word high priest 122 times in the New Testament. It is more likely that the scribes would have substituted the more frequently used word for the other than vice versa, especially since in this instance the modification was also in the interest of heightening the seriousness of the persecution. ��9��) ) ) b. Trial) 4:5 7) Luke is not interested in details pertaining to the apostles in prison and the whereabouts of the beggar they healed. He describes the trial that takes place the next day when the Sadducees and the high-priestly family convene the Sanhedrin.) 5. And the next day, their rulers, elders, and scribes gathered in Jerusalem 6.

Annas the high priest, and Caiaphas, John, Alexander, and all who were of high-priestly descent were there.) a. The next day. As in the case of Jesus, the ruling body called the Sanhedrin hastily gathered for a trial. By law, the Sanhedrin convened between the time of the morning and the evening sacrifices. Because the apostles were arrested in the late afternoon, a trial before the Sanhedrin was postponed until the next day. Accordingly, on the next day this body convened as Israel s supreme court.

The rulers (who were vested with authority), the elders (who provided counsel), and the teachers of the law (who formulated doctrine) constituted the court.) The Sanhedrin did not mete out capital punishment, except in the case of a Gentile who entered the inner court of the temple. An indicator of the Sanhedrin s authority is an inscription that dates from the time of Christ: No Gentile may enter within the railing around the sanctuary and within the enclosure. Whoever should be caught will render himself liable to the death penalty which will inevitably follow. ��10�� The deaths of Stephen (7:58) and of James the brother of Jesus are not normative. Therefore, the apostles could be tried but not executed.) 1 1 2 8 0 “tw://bible.?id=4.11.16-4.11.17|AUTODETECT|” b. Rulers, elders, and scribes. The membership of the Sanhedrin included seventy-one persons, a number patterned after the Mosaic court of seventy 7 1 -1 9 0 “tw://bible.?id=4.11.16-4.11.17|AUTODETECT|” Num. 11:16 17) 1 1 -1 9 0 0 ). Although the elders were respected for their advice and the teachers for their knowledge of the Mosaic law, the Sadducees were the leaders, with the high priest serving as president (and seventy-first member) of this ruling body. At Jesus trial, Caiaphas was the head of the Sanhedrin and at the trial of Paul the high priest Ananias presided (23:2). At the trial of Peter and John, the high priest and his family members were prominent figures.) 1 1 2 8 0 0 c. [They] gathered in Jerusalem. Presumably the high priest convened the meeting by calling together all the Sanhedrin members. This could be done without difficulty, for all of them resided in Jerusalem, where the meeting was held, The Jewish historian Josephus writes that the meeting place of the Sanhedrin was west of the temple area.��11��) 1 1 2 8 0 “tw://bible.?id=40.26.3|AUTODETECT|” d. Annas the high priest, and Caiaphas, John, Alexander, and all who were of high-priestly descent were there. According to the Gospels, Caiaphas was the high priest 7 1 -1 9 0 “tw://bible.?id=40.26.3|AUTODETECT|” Matt. 26:3) 1 1 -1 9 0 “tw://bible.?id=40.26.57|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.57|AUTODETECT|” 57) 1 1 -1 9 0 “tw://bible.?id=43.11.47-43.11.53|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.47-43.11.53|AUTODETECT|” John 11:47 53) 1 1 -1 9 0 “tw://bible.?id=43.18.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.13|AUTODETECT|” 18:13) 1 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” ). Annas, however, had filled the office of high priest for nearly a decade (a.d. 6 15) but was deposed by the Roman governor Valerius. Annas was an influential person who belonged to the Sadducean, party and was loath to yield authority. Therefore, by ensuring that members of his family succeeded him, he continued to exert his power and at the same time keep the title of high priest 7 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” Luke 3:2) 1 1 -1 9 0 “tw://bible.?id=43.18.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.13|AUTODETECT|” John 18:13) 1 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ). Five of his sons, as well as his son-in-law Caiaphas and a grandson, were high priests at successive intervals. Thus the family of Annas maintained and consolidated Annas s power in the Sanhedrin.��12��) 1 3 2 8 0 0 Annas s son Eleazar succeeded Annas in a.d. 15 and filled the office of high priest for three years. Then son-in-law Caiaphas became high priest and served in that capacity for eighteen years (a.d. 18 36). After him, Annas s son John (Jonathan)��13�� took office and eventually was followed by Alexander. Unfortunately, nothing more is known about John, Alexander, and all who were of high-priestly descent. Perhaps the term high-priestly descent should not be restricted to Annas s family but should include the influential priestly families whose members filled leadership roles in the temple service and the Sanhedrin. Luke s information about the presence of the high-priestly family at the meeting of the Sanhedrin indicates that the opposition to the apostles came primarily from the Sadducees.) 7.

And having placed them in the center, they began to inquire: By what power or in what name did you do this? ) Peter and John were led by the temple police to the place where the Sanhedrin met. Whether the man who was healed spent the night in jail with the apostles is not known, but according to Luke (vv. 10, 14), he was present at the trial and stood with the apostles. The three men were placed in the center of a semicircle of elevated seats which the members of the Sanhedrin occupied. These seats were purposely arranged in a semicircle so that the members could see one another.��14�� They were seated, but the defendant(s) had to stand facing the rulers of the nation. The apostles faced the council members, who looked down on them from their seats.) 1 1 2 8 0 “tw://bible.?id=40.21.23|AUTODETECT|” Only a few weeks earlier, the Sanhedrin had met in the house of Annas for the trial of Jesus, where Caiaphas functioned as the presiding officer of the court. The leaders in the Sanhedrin had tried to rid themselves of Jesus Christ of Nazareth by crucifying him. But Jesus name reappeared when his disciples used it to heal a cripple. The leaders refused to acknowledge Jesus and instead asked by what power or name the apostles had performed the miracle of healing the lame man 7 1 -1 9 0 “tw://bible.?id=40.21.23|AUTODETECT|” Matt. 21:23) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 In the Greek, the emphasis falls on the pronoun you, which is the last word in the sentence and thus receives all the stress. The apostles are addressed as if they, with the beggar as their accomplice, have perpetrated a crime. The court is trying to learn the facts of the case, even if the members already have heard the details from others. The rulers want to know the source of the apostles power for performing a miracle and they want to learn the name of the person who endowed the apostles with this power. Note that the leaders do not question the apostles about their authority to teach in public. Nor do they ask about the doctrine of the resurrection, for that would prove too risky in the presence of the Pharisees, who defended that teaching (compare 22:30 23:10). They wish to learn from whom the Galilean fishermen received power to perform miracles.) ) Greek Words, Phrases, and Constructions in 4:5 and 7) Verse 5) 1 1 2 8 0 “tw://bible.?id=41.14.53|AUTODETECT|” ��z� �� the three groups that make up the Sanhedrin are the rulers, the elders, and the scribes. Note that the definite article precedes each noun. The first constituent part, the rulers, is equivalent to the high priests 7 1 -1 9 0 “tw://bible.?id=41.14.53|AUTODETECT|” Mark 14:53) 1 1 -1 9 0 “tw://bible.?id=2.3.16|AUTODETECT|” ). The elders occupy a venerable position as representatives of Israel 7 1 -1 9 0 “tw://bible.?id=2.3.16|AUTODETECT|” Exod. 3:16) 1 1 -1 9 0 0 ). And the scribes are scholars who studied the Scriptures.) 1 9 2 8 0 0 Verse 7) �� from the verb �� (I inquire), this imperfect middle (deponent) denotes repeated action.) �� the interrogative pronoun conveys qualitative force: by what kind of power? ) Q�� last in the sentence, the pronoun is emphatic. It corresponds with the personal pronoun !�� (v. 9).) ) ) c. Defense) 4:8 12) 8. Then Peter, filled with the Holy Spirit, said to them: Rulers and elders of the people! 9. If we are questioned today for a good deed done to a sick man and how he was 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, this man stands before you healthy. ) 1 1 2 8 0 “tw://bible.?id=40.10.19-40.10.20|AUTODETECT|” a. Then Peter, filled with the Holy Spirit, said. On the day of Pentecost Peter and the others received the Holy Spirit, who continued to live in them. Nevertheless, the Spirit on special occasions enabled the apostles to speak boldly, for Jesus had told his disciples, But when they arrest you, do not worry about what you will say or how you will say it. For what you are to say will be given to you at that time, because you are not the ones who are speaking, but the Spirit of your Father is speaking through you 7 1 -1 9 0 “tw://bible.?id=40.10.19-40.10.20|AUTODETECT|” Matt. 10:19 20) 1 1 -1 9 0 0 ). Peter experienced the fulfillment of Jesus words when he stood before the Sanhedrin.) 1 7 2 8 0 0 b. Rulers and elders of the people. Even though Luke mentions that the gathering consisted of rulers, elders, and teachers of the law, Peter addresses only the rulers and elders. Apparently only these two groups of people give leadership and ask questions (compare v. 23; 23:14; 25:15).) c. If we are [being] questioned today for a good deed done to a sick man and how he was healed. Peter skillfully changes the trial from a possible criminal investigation to an inquiry about an act of mercy.

The verb questioned signifies that Peter regards the trial as an inquiry and so puts it in positive form. If we are being questioned means that this inquiry is a fact and is actually happening at the moment. Moreover, it also indicates that Peter is in full control of the situation. He says that he and John have performed a good deed, and he implies that no one can fault them for doing good to a man who was a cripple from birth.) d. And [asked] how he was healed. In Greek, the verb to heal can also mean to save (see v. 12).

In the case of the cripple, the physical healing is obvious; we know that because of his faith in Jesus he also obtained salvation.) Peter realizes that the leaders are interested in the manner of the healing miracle. In response to their question, he gives them a direct answer concerning the source of the healing power and the name in which he and John rendered the miracle. Unafraid of the same judges who condemned Jesus and handed him over to Pontius Pilate, Peter boldly speaks and reveals to them that the man was healed in the name of Jesus Christ of Nazareth. The word name points to the full revelation concerning Jesus. This word appears repeatedly in Peter s addresses, for he proclaims it to all people.��15��) e. Let it be known to all of you and to all the people of Israel.

The phrase let it be known is similar to the injunction pay attention to my words (see 2:14; 13:38; 28:28). Peter expands his audience to include the Sanhedrin and the entire Jewish nation. Once again, Peter adroitly changes the focus of the inquiry from the healed beggar to Jesus Christ, who healed him. The name of Jesus Christ must be made known to every person in Israel.) f. By the name of Jesus Christ of Nazareth. Notice that Peter utters the same words he used when he healed the lame man at the gate called Beautiful (3:6).

He realizes that although Jesus name is an offense to the rulers and elders who condemned him, they posed the question about the manner in which the apostles healed the cripple. Now Peter gives them an honest and straightforward answer. They are unable to understand that Jesus, who died on the cross, has divine power to perform an undeniable healing miracle.��16�� But this is exactly the point Peter tries to make. He deliberately uses the double name to point to Jesus earthly life and the divine mission of the Christ (the Messiah). To make the identification complete, Peter adds Jesus place of residence by which he was known to the people: of Nazareth. ) g. Whom you crucified, whom God raised from the dead.

In his sermons and speeches, Peter unabashedly tells his Jewish audiences the same thing: you crucified Jesus, but God raised him from the dead (2:23 24; 3:15; 5:30). Peter puts the blame for Jesus death on the Sanhedrists. Yet he dwells not on the ignominy of condemning an innocent man to death but on Jesus resurrection to life. The resurrection message is basic to apostolic preaching and here Peter proclaims it in the presence of Israel s supreme court.) 1 1 2 8 0 “tw://bible.?id=40.28.13|AUTODETECT|” h. [Through Jesus power] this man stands before you healthy. One imagines Peter pointing directly at the healed beggar, who is the living testimony to Jesus power. Since the miracles Jesus wrought during his ministry are well known throughout Israel, the members of the Sanhedrin are unable to deny the continuing work of the resurrected Jesus. When Jesus rose from the grave, the chief priest bribed the soldiers guarding his tomb and had them say, His disciples came at night and stole the body while we were asleep 7 1 -1 9 0 “tw://bible.?id=40.28.13|AUTODETECT|” Matt. 28:13) 1 1 -1 9 0 0 ). But their deception is unable to match the glorious power of Jesus that is demonstrated in the healing of the cripple. The healed man is living testimony to the resurrected Christ. Jesus receives the credit for this healing miracle.) 1 1 2 8 0 0 11. He is the stone, which was rejected by you, the builders, which has become the capstone. ) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” As in all his addresses, Peter bases his message on passages taken from the Old Testament Scriptures. Here he quotes a text from a familiar psalm sung by pilgrims on their way to Jerusalem for a religious festival 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 “tw://bible.?id=19.118.22-19.118.23|AUTODETECT|” ). With this quotation, Peter reminds the chief priests and Pharisees of the words Jesus spoke to them in the last week of his ministry. Jesus quoted ) 7 1 -1 9 0 “tw://bible.?id=19.118.22-19.118.23|AUTODETECT|” Psalms 118:22 23) 1 1 -1 9 0 “tw://bible.?id=40.21.43-40.21.44|AUTODETECT|” and applied the words of this psalm to his audience by saying, Therefore I tell you that the kingdom of God will be taken away from you and given to a nation that will produce fruit. He who falls on this stone will be broken to pieces, but it will crush the one on whom it falls 7 1 -1 9 0 “tw://bible.?id=40.21.43-40.21.44|AUTODETECT|” Matt. 21:43 44) 1 1 -1 9 0 “tw://bible.?id=60.2.4|AUTODETECT|” ). At that time the chief priests and Pharisees realized that Jesus was addressing them. Now Peter tells them the same thing. The members of the Sanhedrin are the spiritual builders of God s house, for which they have to choose the building stones. They reject one of the stones, which they deem unfit; yet God who is the master builder takes this stone and makes it the capstone of the building. This psalm quotation is a graphic illustration of Jesus Christ, who, as Peter writes in his epistle, is the living Stone, rejected by men but with God chosen and precious 7 1 -1 9 0 “tw://bible.?id=60.2.4|AUTODETECT|” I Peter 2:4) 1 1 -1 9 0 0 ; see also vv. 6 8).��17��) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” The members of the Sanhedrin ought to realize that they are the spiritual builders of God s house in which God has made Jesus Christ the capstone. They are unable to avoid the name of Jesus; this name is inextricably connected with spiritual Israel. Jesus has fulfilled the psalm citation that portrays him as the capstone 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 0 ). Accordingly, the Sanhedrists cannot circumvent the power and the name of Jesus Christ. Salvation is found only in him.) 1 3 2 8 0 0 12. Salvation is found in no one else, for there is no other name under heaven given among men by which we must be saved. ) We make these observations:) a. Salvation proclaimed. Salvation is found in no one else. This text is among the well-known and cherished passages in Acts. Peter challenges his immediate audience but at the same time speaks to all people who seek salvation.��18�� He addresses learned and influential men in the Sanhedrin whose work consisted of showing the people of Israel the way of salvation.

They did so by telling the Jews to perform works that would earn them salvation. But Peter preaches that salvation can be obtained in no way other than through the name of Jesus Christ. The salvation he preaches comprises both physical and spiritual healing.��19�� They see the evidence of physical healing in the man who used to be a cripple. But they must understand that spiritual well-being includes forgiveness of sin and a restored relationship with God. No one in Peter s audience is able to point to any person who grants salvation, because everyone needs salvation himself. Hence, they should realize that they can have peace with God only through Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=40.1.21|AUTODETECT|” b. Name given. There is no other name under heaven given among men. The name Jesus reveals the task of the Savior, because the name means he will save his people from their sins 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” ). That is, he heals people physically from the effect of sin, but more than that, he removes sin itself so that people can stand before the judgment seat of God as if they had never sinned at all. Jesus makes them spiritually whole by restoring them in true relation to God the Father. Jesus says, No one comes to the Father but through me 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 ). No person but Jesus has the ability to provide remission of sin. Through his name everyone who believes in him receives forgiveness of sins (10:43).) 1 4 2 8 0 0 Peter resorts not to an overstatement but rather to a descriptive idiom when he says that there is no other name under heaven than the name Jesus. Nowhere in the entire world is man able to find another name (i.e., person) that offers the salvation Jesus provides. Religions other than Christianity fail because they stress salvation by works and not by grace. The name Jesus has been given to men by God himself to show that salvation has its origin in God.) c. Believers saved. [No other name] by which we must be saved. The Greek text is specific.

It does not say that we can be saved, for this would indicate that man has inherent ability to achieve salvation. Nor does it say that we may be saved, for then the clause would convey uncertainty. The text is definite. It says: by which we must be saved. The word must reveals a divine necessity which God has established, according to his plan and decree, to save us through the person and work of Jesus Christ.��20�� Furthermore, this word signifies that man is under moral obligation to respond to the call to believe in Jesus Christ and thus gain salvation. He has no recourse to salvation other than through the Son of God.) ) Doctrinal Considerations in 4:11) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” The translators of the New International Version have chosen the word capstone for the quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Psalms 118:22) 1 1 -1 9 0 0 . In the Greek, the literal rendering is the head of the corner, which many versions have.��21�� This phrase refers to the headstone of the corner. Other translations have the reading cornerstone.��22�� In ancient times, the cornerstone was part of the foundation upon which the entire structure of a building or house rested. We use this expression when we dedicate a building and put the cornerstone in place. Figuratively, the word refers to the basic element of a policy (thus, its foundation). Still other translators prefer the word keystone.��23�� This term is the name for either the topmost stone that fit into the arch of a doorway or the stone that held the uppermost tier of stones together.) 1 1 2 8 0 “tw://bible.?id=19.118.22|AUTODETECT|” The choice of either cornerstone or keystone (capstone) is not important when we apply the terms to Christ. The Messiah is the first and the last stone of God s house. Jewish rabbis understood the Old Testament passages that speak of the cornerstone 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” Ps. 118:22) 1 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.8.14|AUTODETECT|” Isa. 8:14) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” [stone]; 28:16) to refer to the Messiah. And New Testament writers, following Jesus example 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” ), applied them to Christ 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” Rom. 9:33) 1 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” Eph. 2:20) 1 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.6|AUTODETECT|” I Peter 2:6) 1 1 -1 9 0 0 ).��24��) 1 20 2 8 0 0 ) Greek Words, Phrases, and Constructions in 4:9 12) Verse 9) �0 the particle followed by a verb in the indicative mood introduces a simple-fact condition that expresses reality.) �� the genitive case is objective: a good deed [is done] to a sick man. ��25��) Verse 10) ��x� �� this combination of adjective and imperative occurs four times in Acts (2:14; 4:10; 13:38; 28:28). With the present imperative, Peter gives his audience a gentle command, Let it be known. ) Verse 11) �W�� the demonstrative pronoun refers to Jesus, even though in the preceding clause the same pronoun applies to the cripple.) Verse 12) �� the point of �� is rather than no other name than that of Jesus is meant.��26��) � �� some versions have the translation among men (e.g., NKJV); with the verb to give the preposition �0� with the dative is equivalent to �0� with the accusative .��27��) ) ) d. Consultation) 4:13 47) In his address to the Sanhedrin, Peter demonstrates that he is in full command. He speaks without trepidation and openly challenges the members of the court to accept Jesus Christ as their Savior. His audience is stunned and everyone refrains from asking further questions.) 13. When they observed the courage of Peter and John and understood that they were uneducated and untrained men, they marveled and realized that they had been with Jesus.) a.

Perceive. When they observed the courage of Peter and John. Luke writes the Greek verbs of this verse in the imperfect tense to depict the continuing effect of an action. Thus, the Sanhedrists continued to be spellbound by the courage of both Peter and John, who open their mouths and boldly and frankly speak the truth. They (could not know, however, that the Holy Spirit enabled the apostles to speak and gave them courage (v. 8).) b. Realize.

How could common, ordinary fishermen from Galilee skillfully and eloquently address learned members of the supreme court? These fishermen quoted from and applied the Scriptures; they were able to preach effectively; yet they had received no formal theological training from recognized teachers. Their Galilean accent and apparel undoubtedly revealed that Peter and John belonged to an uneducated class. This does not mean that the apostles had not learned to read and write, for their writings testify that they had. However, they lacked formal theological schooling. Luke reports that they were regarded as uneducated and untrained men ; that is, they were not perceived to be theological experts, for they were common folk.��28��) 1 1 2 8 0 “tw://bible.?id=43.7.15|AUTODETECT|” c. Recognize. [The Sanhedrists] marveled and realized that they had been with Jesus. The members of the court began to see similarity between Jesus and the apostles. The Jewish leaders (many of whom belonged to the Sanhedrin) had been amazed when Jesus taught openly in the temple during the Feast of Tabernacles. They had asked, How did this man get such learning without having studied? 7 1 -1 9 0 “tw://bible.?id=43.7.15|AUTODETECT|” John 7:15) 1 1 -1 9 0 “tw://bible.?id=43.18.16|AUTODETECT|” , NIV). Moreover, Peter and another of Jesus disciples had been at Jesus trial in the high priest s courtyard, and the other disciple & was known to the high priest 7 1 -1 9 0 “tw://bible.?id=43.18.16|AUTODETECT|” John 18:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.71|AUTODETECT|” The high priest and the other members of the court were astonished and saw the obvious connection between Jesus and his disciples 7 1 -1 9 0 “tw://bible.?id=40.26.71|AUTODETECT|” Matt. 26:71) 1 1 -1 9 0 “tw://bible.?id=42.22.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.56|AUTODETECT|” Luke 22:56) 1 1 -1 9 0 0 ). The uneducated Jesus, who had been skillful in expounding Scripture, had trained disciples to continue the work cut short because of his untimely death.��29�� The Sanhedrists had rid the earth of Jesus by crucifying him; now they faced Jesus spokesmen, who possessed the same courage as their teacher. Furthermore, the members of the court avoided using the name Jesus during the trial, but now they had to acknowledge Jesus because of his disciples. They directed their anger against Jesus followers Peter and John.) 1 2 2 8 0 0 14. And seeing the man who had been healed standing with them, they could think of nothing to say.) The members of the Sanhedrin were unable to act before them was the incontrovertible evidence of the healed beggar. This man was standing next to the apostles as living proof of the healing miracle that had taken place in the temple area the previous day. Luke portrays the man as standing; that is, with strong ankles and feet. Later he adds the information that the beggar was more than forty years old (v. 22).) 1 1 2 8 0 “tw://bible.?id=42.21.15|AUTODETECT|” The members of the Sanhedrin were in a quandary, for they did not have a case. They realized that Peter had turned the trial into an inquiry about a lame man who was healed. And the person in question presented live evidence by standing next to the apostles. In short, the prosecutors had nothing to say. Jesus fulfilled his promise to his disciples: I will give you ability to speak and wisdom that none of your adversaries will be able to resist or refute 7 1 -1 9 0 “tw://bible.?id=42.21.15|AUTODETECT|” Luke 21:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 15. When they ordered them to leave the Sanhedrin, they conferred together 16. and said, What are we to do with these men? For the fact that a noteworthy miracle has occurred through them is obvious to all who live in Jerusalem. We cannot deny it. ) 1 1 2 8 0 “tw://bible.?id=42.1.2|AUTODETECT|” The court is at a loss and needs time for reflection. Hence, the suggestion is made to recess for consultation (compare 5:34). The presiding officer of the Sanhedrin orders the apostles and the beggar to excuse themselves and leave the courtroom. We cannot determine how long the recess lasted, but from the verb to confer we are able to deduce that many words were spoken behind closed doors. Luke perhaps received his information from an eyewitness 7 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” Luke 1:2) 1 1 -1 9 0 “tw://bible.?id=43.7.50|AUTODETECT|” ) who was or subsquently became a follower of Jesus. For example, Nicodemus, who was one of their own number 7 1 -1 9 0 “tw://bible.?id=43.7.50|AUTODETECT|” John 7:50) 1 1 -1 9 0 0 , NIV), may have been the eyewitness who gave Luke the information about the discussion.) 1 11 2 8 0 0 The question What are we to do with these men? reveals perplexity and inability to act. They debate whether they should release the apostles or do something to them. For the members of the court to release the apostles is a matter of losing face. Conversely, to punish them for performing a miracle would risk incurring the wrath of the people, for the fact that a noteworthy miracle has occurred through [the apostles] is obvious to all who live in Jerusalem. As a result of this miracle and the preaching of Peter, the Christian church has increased to about five thousand men in Jerusalem (v. 4).) The court comes to the one and only conclusion: We cannot deny [the miracle]. In their confrontations with Jesus, the Jewish leaders were unable to lay a proven charge against him.

His disciples also deprive them of any evidence that points to wrongdoing. For lack of a case, the Sanhedrists are forced to release the apostles.) 17. But in order to stop this thing from spreading further among the people, let us warn them to speak no more to anyone in this name. ) After deliberating the consequences of whatever decision they make, the members of the Sanhedrin resolve to set the apostles free. They stipulate that the apostles refrain from any action that influences the people. Notice, first, that the Jewish leaders show their contempt for the Christian faith and call it this thing. Next, their initial question was, By what power or in what name did you do this? (v. 7).

But the discussion has centered primarily on the name and secondarily on the power. Although they concluded that the apostles had been with Jesus, the Jewish leaders refused to mention his name. Third, they decide that Jesus name must not spread any further and that the disciples should be told to speak no more to anyone in this name. The word further can be understood either in terms of degree or extent. The growth and development of the Jerusalem church make it preferable to interpret the term in the sense of degree. And last, the members of the Sanhedrin fully understand that the revelation of Jesus name constitutes the message the apostles proclaim.��30�� The members of the court show their enmity toward Jesus by forbidding the apostles to mention his name.

And as Israel s spiritual leaders, they reject Peter s admonition to find salvation only in Jesus name (v. 12). They are unable to punish or penalize Peter and John for their courage to preach to them about Jesus. Nevertheless, they are determined to stop the spread of Jesus name.) ) Practical Considerations in 4:13 17) God uses two Galilean fishermen to confound the prominent judges of Israel s supreme court. In the hall of justice, Peter proclaims Christ s gospel and tells the religious and national leaders of his day that they are unable to obtain salvation except through the name of Jesus Christ. This name has been given by God to men everywhere in the world. People either curse, ignore, or adore Jesus name.

In the service of Satan, millions use this name in curses; countless people try to ignore the name, because they have the mistaken notion that Jesus does not exist; and multitudes from every nation and tongue praise the glorious name of Jesus in audible or silent prayer, with joyful song, and through the spoken word.) At times even Christians ignore Jesus name outside the four walls of their church building. They act as if Jesus has no part in the world in which they live. Yet Jesus has redeemed the world and everything in it. This redeemed world, therefore, is the Christian s workshop in which the believer expresses his thankfulness to Jesus. The name of Jesus must be heard in all areas of life: in the halls of justice and government; in the classrooms of schools, colleges, and universities; in the places of commerce and industry; and in all places of today s workaday world. God has put ordinary people at strategic places and wants them to make Jesus name and message known.) ) Greek Words, Phrases, and Constructions in 4:13) �� as a second aorist middle from the compound verb �� (I lay hold of), this participle needs the word mind to complete the thought.) 1 1 2 8 0 “tw://bible.?id=60.5.12|AUTODETECT|” �� v 0�� A. T. Robertson has an interesting comment on these two nouns that describe Peter and John as unschooled and ordinary people. He writes, This need not be pushed too far, and yet it is noteworthy that 2 Peter and Revelation are just the two books of the N[ew] T[estament] whose Greek jars most upon the cultured mind and which show most kinship to the koine in somewhat illiterate papyri. One of the theories about the relationship between 1 Peter and 2 Peter is that Sylvanus 7 1 -1 9 0 “tw://bible.?id=60.5.12|AUTODETECT|” I Pet. 5:12) 1 1 -1 9 0 0 ) was Peter s scribe in writing the first Epistle, and thus the Greek is smooth and flowing, while in 2 Peter we have Peter s own somewhat uncouth, unrevised Greek. This theory rests on the assumption of the genuineness of 2 Peter, which is much disputed. So also in Acts Luke refines Peter s Greek in the reports of his addresses. ��31��) 1 11 2 8 0 0 �� all the finite verbs in this verse are in the imperfect tense, except for �0��, which is part of an indirect statement. The imperfect shows continued action in the past tense. The verb means to recognize and not to acknowledge. ��32��) &�� because the verb �0�� is incomplete and lacks the aorist, perfect, and pluperfect tenses, the imperfect is pressed into service to function as a pluperfect, had been. ) ) ) e. Acquittal) 4:18 22) Peter and John are filled with the Holy Spirit, who enables them to address the Sanhedrin, refute their adversaries, and proclaim the Good News. The Sanhedrists, by contrast, have lost their composure and are unable to save the day.) 18. When they called them in, they commanded them not to speak or teach at all in the name of Jesus. 19.

But Peter and John answered, Judge whether it is right in God s sight to obey you rather than God. 20. For we cannot stop speaking about the things we have seen and heard. ) a. When they called them in. The members of the Sanhedrin have devised a face-saving measure to give the court session a semblance of legality. They order the apostles to enter the courtroom and then sternly warn them not to utter a word about Jesus or to teach in his name. They attach no penalty in case of noncompliance, but should the apostles refuse to obey the order they would be held in contempt of court.��33�� They do not forbid the apostles to perform miracles in the name of Jesus.) b.

Judge [for yourselves]. Both Peter and John reply to the verdict and boldly appeal to a higher authority that governs both the members of the Sanhedrin and the apostles. They appeal to God and challenge the court to examine its verdict to see whether it conforms to God s law. The apostles ask the judges whether it is right in God s sight to obey you rather than God. They imply that the verdict goes contrary to the will of God, even if the Sanhedrists themselves think they are right. The courageous apostles are ready to accept a verdict from the Sanhedrin that is not contrary to God s will.��34�� They assert that the judges must stand in God s presence and pass a just verdict.

The one thing the Sanhedrists need to dread is that the divine Judge should pronounce an action of theirs unjust. ��35��) c. To obey you rather than God. In this brief report, Luke omits details pertaining to God s will. We could ask, How would the court know whether its verdict forced the apostles to disobey God? But notice that sometime later the honorable Pharisee Gamaliel addresses his associates in the Sanhedrin and tells them to release the apostles. Says he, So in this case I suggest to you: Stay away from these men and let them go!

For if this plan or movement is of human origin, it will fail. But if it is of God, you will be unable to overthrow them; you will even find yourselves fighting against God (5:38 39). Peter and John persist in stating their allegiance to God rather than men, for they are under divine authority to obey him. They exhort the Sanhedrists to do likewise, for all authority comes from God. On another occasion, Peter and his fellow apostles state the same principle: We must obey God rather than men (5:29).) 1 1 2 8 0 “tw://bible.?id=24.20.9|AUTODETECT|” d. We cannot stop speaking about the things we have seen and heard. Here is the explanation of the preceding clause, whether it is right in God s sight to obey you rather than God. As the Old Testament prophets were unable to keep from proclaiming the word God had given them 7 1 -1 9 0 “tw://bible.?id=24.20.9|AUTODETECT|” Jer. 20:9) 1 1 -1 9 0 “tw://bible.?id=30.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.3.8|AUTODETECT|” Amos 3:8) 1 1 -1 9 0 “tw://bible.?id=32.3.1-32.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=32.3.1-32.3.3|AUTODETECT|” Jonah 3:1 3) 1 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” ), so the apostles have to teach all that Jesus had commanded them 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 0 ). They obey Jesus, who charged them to be witnesses both in Jerusalem, and in all Judea and Samaria, and to the ends of the earth (1:8). Filled with the Holy Spirit, the apostles have to speak and teach the good news of Jesus Christ.) 1 7 2 8 0 0 21. And when they had threatened them further, they let them go they found no basis for punishing them, on account of the people, for all were glorifying God for what had happened. 22. For the man who had been miraculously healed was more than forty years old.) The judges in the Sanhedrin cannot counter the words of Peter and John and thus dismiss the case without acquitting the apostles. The Sanhedrists refuse to take the apostles words to heart and instead issue hollow threats. They realize that the apostles have won the day because of their desire to obey God rather than men. The judges have not been able to devise any punishment for Peter and John that will effectively stop their cause.

They fear the wrath of the people in Jerusalem who are singing God s praises for the miracle that has occurred in their midst.) Sin has a blinding effect on man s judgment, as is evident in the words and deeds of the Sanhedrin. The apostles challenge the judges to examine the verdict in the presence of God, for they are responsible to him; meanwhile the people of Jerusalem are praising God for performing a healing miracle. From inside and outside the courtroom the judges are told to look at God, yet, blinded by sin, they reject the admonition and continue to grope in darkness.) The emphasis in this passage is neither on the apostles nor on the Sanhedrists. Luke places emphasis on God, who desires obedience and who receives man s praises. Accordingly, the apostles do not earn praise for having spoken courageously in the presence of the seventy-one members of the Sanhedrin. The apostles win the day in court and gain their own release, but praise belongs to God.

He has sent his Holy Spirit and has caused the people in rejoice in that which has happened.��36��) No one can doubt the evidence of the miracle. Luke provides the reason by saying that the man who was miraculously healed was more than forty years old. The man was born a cripple (3:2); he had never been able to walk. Therefore, having known the man for decades, the people acknowledge that a miracle had occurred. The evidence is irrefutable.) ) Practical Considerations in 4:18 22) 1 1 2 8 0 “tw://bible.?id=45.13.1|AUTODETECT|” We are citizens of God s kingdom here on earth and at the same time most of us are citizens in the land of our residence. As Christians we strive to obey the laws of God s kingdom and because of his word we know that we must be obedient to the authorities he has established 7 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” Rom. 13:1) 1 1 -1 9 0 “tw://bible.?id=60.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.17|AUTODETECT|” I Peter 2:17) 1 1 -1 9 0 0 ). But when God s law and the law of the land conflict, we face a problem. We know the apostolic injunction to obey God rather than man. We confess that God demands unconditional obedience. When the intent of a civil law is contrary to God s law, we must register our objections to the governing authorities. For example, if the law forbids Christians to preach and teach Christ s gospel, they must disobey that law and find ways to circumvent this prohibition.) 1 1 2 8 0 0 In a democracy, Christians must publicly object to laws that force them to be disobedient to God. They can take a number of actions: they can protest by writing members of the legislature, advertise to arouse public awareness, organize opposition, vote against unacceptable proposals, vote elected government officials out of office, and seek to fill these offices by electing Christian legislators.) 1 1 2 8 0 “tw://bible.?id=40.5.12|AUTODETECT|” Wherever possible, Christians should resort to moral persuasion and passive resistance but not to force. They should refrain from taking the law into their own hands. Instead they should use the legal means available to change the system that opposes God s law. As they seek to obey that higher law, Christians must be prepared to pay the price of persecution. As they pay that price, they should remember Jesus encouraging word: Rejoice and be glad, because your reward in heaven is great 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 0 ).) 1 47 2 8 0 0 ) Greek Words, Phrases, and Constructions in 4:18 22) Verse 18) �x �� the definite article precedes the adverb �� (completely, [not] at all) as if it were a noun. The article is not translated. For a comparable construction see �x �� in verse 21.��37��) �t �� the negative prohibition features the present infinitive from the verb �� (literally: I produce a sound). The derivative noun is �� (sound).) �v �� @�� see the explanation of 2:38.) Verse 19) �0 the particle introduces an indirect question and means whether. ) �� the aorist active imperative from �� (I judge) conveys the concept of a single action.) Verse 20) �P �� & �t �� in a sense, the two negatives cancel each other and thus present a positive meaning: We cannot stop speaking. ��38��) Verse 21) �Q�� this present active participle from �Q�� (I find) expresses a causal connotation that explains the action of the preceding main verb �� .) �x �� the definite article introduces an indirect question that begins with the adverb �� (how). The definite article should not be translated.) Verse 22) �� & �� this is the genitive of definition, and so is the case of �� 0�� (of healing).��39��) �� the pluperfect active tense of �� (I am, become) often drops the augment.) ) 4. Prayers of the Church) 4:23 31) 23 As soon as they had been released, Peter and John went to their own people and told them everything the chief priests and elders had said to them. 24 When they heard this, they raised their voices together to God.

They said: Lord, you have made the heaven, the earth, the sea, and everything in them. 25 You have spoken by the Holy Spirit through the mouth of our father and your servant, David:) Why did the nations rage,) and the peoples conspire in vain?) 26 The kings of the earth took their stand,) and the rulers gathered together) against the lord and against his Anointed One. ) 27 For indeed both Herod and Pontius Pilate with the nations and the peoples of Israel gathered together in this city against your holy servant Jesus, whom you anointed. 28 They did what your hand and your purpose predestined should happen. 29 And now, Lord, consider their threats and grant that your servants may speak your word with great boldness, 30 and that you may stretch not your hand to heal and to do signs and wonders through the name of your holy servant Jesus. ) 31 After they had prayed, the place where they had gathered shook. And they were all filled with the Holy Spirit and began to speak the word of God with boldness.) ) Although Luke provides no details about the Jerusalem church during the imprisonment and trial of Peter and John, we need little imagination to know that the believers were in continual prayer. They prayed for the safety of the apostles, boldness to speak, and immediate release.) a. Setting) 4:23 24a) 23. As soon as they had been released, Peter and John went to their own people and told them everything the chief priests and elders had said to them. 24a. When they heard this, they raised their voices together to God.) As soon as the apostles are released, they rush to their own people, as Luke reports.

Who are these people? We cannot say that they constitute the entire church in Jerusalem, for then we have to think in terms of at least five thousand men (v. 4). Perhaps Luke has in mind the original group that used to meet in the upper room after Jesus ascension (see 1:13 15).) Here we have the communion of the saints. Those who prayed for the release of the prisoners now receive a detailed report from the former prisoners themselves Peter and John relate to their friends the proceedings of the court trial and report the questions the chief priests and elders asked and the threats these rulers made. Furthermore, all the other apostles are interested in knowing the implications of the verdict Peter and John received.) Note that Luke mentions only the chief priests and the elders, who represent the Sanhedrin and the Sadducean party. We assume that these people had led the questioning during the trial.

In Acts, this is the first time that Luke writes the plural expression chief priests, which includes the persons who belonged to the high priest s family (see v. 6) and other representatives, including the captain of the temple guard.��40��) Notice also that Luke mentions that the apostles gave a report concerning the questions and threats from the chief priests and elders but not about their own defense. The leaders of the Jerusalem church, therefore, are looking to the future and realize the dangers they are facing from the members of the Sanhedrin. Their only recourse is to flee to God in prayer.) ) From ev ry stormy wind that blows,) From ev ry swelling tide of woes,) There is a calm, a sure retreat;) Tis found beneath the mercy-seat.) Hugh Stowell) Together the leaders of the church pray to God, as they did after Jesus ascension (1:14). They find their strength and courage in intimate communion with God, for they realize that he rules in this world and will overrule the threats of the Sanhedrin.) b. Address) 4:24b 28) 24b. They said: Lord, you have made the heaven, the earth, the sea, and everything in them. ) 1 1 2 8 0 “tw://bible.?id=23.37.16-23.37.20|AUTODETECT|” The prayer that Luke records is typically Jewish and is modeled after the petition Hezekiah uttered when the Assyrian army surrounded Jerusalem 7 1 -1 9 0 “tw://bible.?id=23.37.16-23.37.20|AUTODETECT|” Isa. 37:16 20) 1 1 -1 9 0 “tw://bible.?id=42.2.29|AUTODETECT|” ).��41�� The leaders of the Jerusalem church now pray and address God as sovereign Lord 7 1 -1 9 0 “tw://bible.?id=42.2.29|AUTODETECT|” Luke 2:29) 1 1 -1 9 0 “tw://bible.?id=61.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.1|AUTODETECT|” II Peter 2:1) 1 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” Jude 4) 1 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” Rev. 6:10) 1 1 -1 9 0 0 ). He is the sovereign ruler over everything he has made. He is the creator of the universe and master of all his servants (notice the term servant in the next verse [v. 25]).) 1 1 2 8 0 “tw://bible.?id=2.20.11|AUTODETECT|” When the apostles pray, they acknowledge God as creator of the heaven, the earth, the sea, and everything in them. In fact, they quote from the Old Testament. Scriptures, which in numerous places record these words 7 1 -1 9 0 “tw://bible.?id=2.20.11|AUTODETECT|” Exod. 20:11) 1 1 -1 9 0 “tw://bible.?id=16.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.6|AUTODETECT|” Neh. 9:6) 1 1 -1 9 0 “tw://bible.?id=19.146.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.146.6|AUTODETECT|” Ps. 146:6) 1 1 -1 9 0 “tw://bible.?id=23.37.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.37.16|AUTODETECT|” Isa. 37:16) 1 1 -1 9 0 0 ). They know the fundamental truth that God, who created heaven, earth, sea, and everything else, has the sovereign right to rule his creation.��42�� God rules in his creation; therefore, man s will cannot stand up against the sovereign Lord for one moment.) 1 3 2 8 0 0 25. You have spoken by the Holy Spirit through the mouth of our father and your servant, David:) Why did the nations rage,) and the peoples conspire in vain? ) 1 1 2 8 0 “tw://bible.?id=19.2.1-19.2.2|AUTODETECT|” Translations differ in regard to the introductory formula of this psalm citation 7 1 -1 9 0 “tw://bible.?id=19.2.1-19.2.2|AUTODETECT|” Ps. 2:1 2) 1 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” ). Here is a shorter reading of the text: [You] who by the mouth of your servant David have said (NKJV).��43�� The difference in translation stems from the Greek text that in this formula has many seemingly unconnected nouns. The shorter reading that omits the phrase by the Holy Spirit is not based on the oldest and most reliable textual witnesses.��44�� Translators prefer to keep the phrase, and even though the Greek is confusing, the sense of the formula is clear. The text says that God spoke by the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 1 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” II Peter 1:21) 1 1 -1 9 0 0 ) through the mouth of David. A similar formula, but in straightforward Greek, appears in 1:16. The early Christians had a penchant for referring to David and quoting from the Psalter.��45�� In the introductory formula, David is called our father and your servant. ) 1 1 2 8 0 “tw://bible.?id=19.2.1-19.2.2|AUTODETECT|” The quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.2.1-19.2.2|AUTODETECT|” Psalms 2:1 2) 1 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” is appropriate to the situation at hand, for the apostles feel the religious hierarchy and the Jewish government closing in on them. With the psalmist they ask, Why did the nations rage and the peoples conspire in vain? The text follows the Septuagintal translation and thus differs slightly from the Hebrew wording, Why do the nations conspire. But the emphasis falls on the word vain; that is, why do the nations plot in vain? The enemies of God think that they are victorious against God s church. They crucify Jesus and imprison his apostles with impunity, and yet their actions are futile. As David endured persecution at the hands of Saul but experienced God s protecting care, so the apostles know that the Lord will not forsake them 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” b). ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 0 reveals the utter foolishness of the nations in plotting against God, for all their efforts are thwarted. The kingdom of God s Son shall last forever.) 1 4 2 8 0 0 26. The kings of the earth took their stand,) and the rulers gathered together) against the Lord and against his Anointed One. ) David is a type of Christ. He sees the raging nations of his day conspiring and plotting against God; they oppose the Lord God and have set themselves against his anointed one. David is the king who was anointed by the prophet Samuel, as God instructed. So David is the anointed of the Lord. When the nations conspire against David, they rage against God. When the kings are against David, they oppose the Lord. And all their efforts are utterly futile. David, however, is only a sign that points to Christ. He speaks prophetically about Jesus Christ, who is the King and the Anointed One.) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” The apostles see the fulfillment of this particular Psalms 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Ps. 2) 1 1 -1 9 0 “tw://bible.?id=19.2.2-19.2.6|AUTODETECT|” ) in Christ, whom God has anointed and installed as king on his holy hill of Zion 7 1 -1 9 0 “tw://bible.?id=19.2.2-19.2.6|AUTODETECT|” Ps. 2:2 6) 1 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” ). Since the middle of the first century before Christ, ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 “tw://bible.?id=19.2.9|AUTODETECT|” has been interpreted to refer to the Messiah. For example, the context of the Psalms of Solomon 17:26 has a messianic reference to ) 7 1 -1 9 0 “tw://bible.?id=19.2.9|AUTODETECT|” Psalms 2:9) 1 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” .��46�� Among the Dead Sea Scrolls is a document dating from that time that includes ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” in a messianic collection of Old Testament passages.��47�� In the New Testament, of course, this particular psalm is considered messianic and is quoted frequently 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” 5:5) 1 1 -1 9 0 “tw://bible.?id=66.2.26-66.2.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.26-66.2.27|AUTODETECT|” Rev. 2:26 27) 1 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” 19:15) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 27. For indeed both Herod and Pontius Pilate with the nations and the peoples of Israel gathered together in this city against your holy servant Jesus, whom you anointed. ) The apostles themselves give a current interpretation of the psalm citation because they see it fulfilled in the life of Jesus. Here is a graphic parallel of prophecy and fulfillment:) 7 1 2 8 0 “tw://bible.?id=19.2.1-19.2.2|AUTODETECT|” Psalms 2:1 2) 1 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” Acts 4:27) 1 1 -1 9 0 0 ) 1 9 2 8 0 0 the nations conspire (rage) the Gentiles conspire ) the peoples plot in vain with the people of Israel ) the kings and the rulers Herod and Pontius Pilate ) of the earth in this city ) against against ) the Lord your holy servant Jesus ) and his Anointed One whom you anointed ) ) ) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” Indeed, say the early Christians, the truth is that Jesus fulfilled the messianic words of ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 “tw://bible.?id=40.14.9|AUTODETECT|” , as anyone who witnessed Jesus trial and death can testify. Herod Antipas was tetrarch of Galilee and Perea during Jesus ministry and was known by the people as king 7 1 -1 9 0 “tw://bible.?id=40.14.9|AUTODETECT|” Matt. 14:9) 1 1 -1 9 0 “tw://bible.?id=41.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.14|AUTODETECT|” Mark 6:14) 1 1 -1 9 0 “tw://bible.?id=41.6.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=41.6.25-41.6.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.25-41.6.27|AUTODETECT|” 25 27) 1 1 -1 9 0 “tw://bible.?id=42.23.12|AUTODETECT|” ). Pontius Pilate, appointed by Tiberius Caesar to serve as governor, was the ruler representing Roman authority. Of the four evangelists, only Luke reports the incident of the judge Pontius Pilate sending Jesus to Herod Antipas, who was in Jerusalem at the time of Jesus trial. Herod was delighted to see Jesus, because he hoped to see him perform a miracle. When Jesus gave him no satisfaction, Herod sent Jesus back to Pilate. Luke concludes this episode with these words: That very day Herod and Pilate became friends; before this they had been enemies 7 1 -1 9 0 “tw://bible.?id=42.23.12|AUTODETECT|” Luke 23:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” Even if we can identify Pilate with the Gentiles, only in an inferential manner can we view Herod and Israel as the people. ��48�� In the Greek text this term appears as a plural to correspond with the wording of ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” . Notice also that the apostles call Jesus servant, which seems to have been a common designation for Jesus that reflects well-known passages in Isaiah (52:13 15; 53:1 12). In fact, in the context of his sermon at Solomon s Colonnade, Peter twice refers to Jesus as servant (3:13, 26). In the prayer of the Jerusalem church this term also applies to Jesus (vv. 27, 30). God anointed Jesus with the Holy Spirit at the time of his baptism in the Jordan River 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=40.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.3.16|AUTODETECT|” Matt. 3:16) 1 1 -1 9 0 0 ). Thus, in fulfillment of prophecy, The Gentiles and the people of Israel have set themselves against God and his anointed.) 1 1 2 8 0 0 28. They did what your hand and your purpose predestined should happen. ) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” The apostles look at the fulfillment of ) 7 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 0 from a divine point of view. They see that God foreordained with his hand and purpose the actions taken by the people who brought Jesus to his trial and death. They repeat the observation Peter made in his Pentecost speech: This man [Jesus] was given up to you according to God s set purpose and foreknowledge; and you, by using lawless men, nailed him to a cross and killed him (2:23; see also 3:18).) 1 12 2 8 0 0 The apostles affirm the doctrine of predestination and in their prayer they specifically assert it. This is the only place in the N[ew] T[estament] where the verb predestined (proMrizM) occurs outside the Pauline epistles .��49�� God permitted Herod, Pilate, and the people to bring his Son to trial and to kill him. Note the word order in verse 28. The Jews and Gentiles did what (and only that which) God with his power (first) and in accordance with his will (second) had planned beforehand. He did not force Jesus adversaries to engage in acts of violence against their will, for the evidence shows that they took full responsibility. Instead, God allowed them to conspire against him that he might accomplish salvation for his people.) ) Greek Words, Phrases, and Constructions in 4:25 and 27) Verse 25) A & �0�� the sentence as it stands is tortuous Greek compared with the same thought expressed smoothly in 1:16.

Throughout the centuries, numerous emendations have been suggested; they range from deleting the phrase by the Holy Spirit to assuming the presence of an Aramaic original text that reads, that which our father David, your servant, said by the mouth of the Holy Spirit. ��50��) Verse 27) �� this phrase expresses reality as opposed to mere appearance. It means in accordance with the truth. ��51��) ) ) c. Request and Reply) 4:29 31) 29. And now, Lord, consider their threats and grant that your servants may speak your word with great boldness, 30. and that you may stretch out your hand to heal and to do signs and wonders through the name of your holy servant Jesus. ) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” Interestingly, the community of believers utters not a word of thanks to God for delivering Peter and John from prison and trial. Instead, the Christians ask the Lord to counteract the Sanhedrin s threats by granting his servants great boldness to proclaim Christ s gospel. They do not ask for protection from the persecution that will inevitably follow when they proclaim the Good News. They know that God is in control of every situation, as they have confessed with ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 0 . They are confident that he will not allow his plan and purpose to be frustrated by the rulers of the people.) 1 33 2 8 0 0 The word boldness appears three times in this chapter (4:13, 29, 31)��52�� and the concept is prominent in Acts. The apostles know that they must ask God to give them courage every time they proclaim God s Word. They realize that when it is put into effect the gift of boldness causes astonishment (v. 13), strife, and division (14:1 4). When the Lord grants this gift to his servants, they are able to speak eloquently and effectively in a hostile situation. He confirms their request by giving them the ability to heal the sick and to perform miraculous signs and wonders. ��53��) Although the Sanhedrin sent Peter and John away with the prohibition not to speak or teach any more in the name of Jesus Christ (v. 18), the members of the court did not forbid them to perform healing miracles. Had they told the apostles not to heal the infirm, they would have denied the healing miracle that the beggar experienced.

Unable to disavow this living testimony, they only denied the apostles the freedom to speak in Jesus name.) The apostles, however, ask God to heal those who are afflicted. They ask him to send his healing power by stretching out his hand and touching the infirm. In brief, God, not man, works miracles. Miracles and wonders are signs that confirm the preaching of the Good News. They occur in the name of Jesus Christ and aid the proclamation of that name. Thus, the adversaries cannot deny the evidence of the miracles.

The prayer of the apostles ends with the clause through the name of your holy servant Jesus (v. 30).) 31. After they had prayed, the place where they had gathered shook. And they were all filled with the Holy Spirit and began to speak the word of God with boldness.) Not every prayer receives an immediate answer, but in this case God strengthens the faith of the believers by indicating that he has heard their petition. We are reminded of the experience Paul and Silas had in the Philippian jail. While they were praying and singing hymns to God in the middle of the night, suddenly a violent earthquake shook the foundation of the prison (16:26). In like fashion, God showed his divine approval to the apostles by shaking the house where they were staying, and he apparently used an earthquake to accomplish this effect.

God gave the apostles a sign that as he shook the house with a quake so he would shake the world with Christ s gospel.) Look at the parallel between Pentecost and this event. On the day of Pentecost, a violent wind blew and filled the house where the believers were sitting (2:2). Then they saw tongues of fire resting on each of them; they were filled with the Holy Spirit and began to speak with other tongues as the Spirit was giving them ability (2:4). After the release of Peter and John, the Christians prayed. Then the place where the believers were meeting shook; they were all filled with the Holy Spirit and began to speak the word of God with boldness. ) The differences between these two events are the blowing of the wind versus the shaking of the meeting place; the external evidence of tongues of fire in the one instance and the internal manifestation of courage in the other; and last, an ability to speak in other tongues at Pentecost over against a boldness to speak the word of God now.) The similarities are striking: the Holy Spirit comes as an answer to prayer (1:14; 4:24 30); the Spirit fills all who are present (2:4; 4:31); and they all proclaim the wonders and the word of God (2:11; 4:31). The believers receive a new outpouring of the Holy Spirit, who fills them with courage so that they proclaim the Good News.

Luke fails to describe to whom the believers courageously speak God s word; perhaps first in their own circle and then, in direct opposition to the threats of the Sanhedrin, to outsiders.) Thus, the term boldly becomes meaningful and fittingly describes the speaking of the apostles and their helpers. They are the proclaimers of the word of God, which in the context of Acts is a synonym for the gospel of Jesus Christ. Luke provides a glimpse of their boldness when he writes in a subsequent passage, And every day, in the temple and from house to house, they did not stop teaching and preaching the good news that Jesus is the Christ (5:42).) ) Greek Words, Phrases, and Constructions in 4:29 31) Verse 29) ��v �p �� this phrase appears only in Acts (4:29; 5:38; 20:32; 27:22) and signifies and as for the present situation (NASB margin).) �� the aorist active imperative from the compound verb �� I look upon, consider). The verb is directive.) �� with the noun that lacks the definite article, this adjective means complete, that is, with complete candor. ��54��) Verse 30) � �� the preposition � followed by the definite article �� and the present infinitive is one of Luke s favorite constructions. This combination holds for both the infinitives �� and ��.��55��) Verse 31) �� the aorist passive participle with the pronoun �P�� forms the genitive absolute construction. The participle is derived from the verb �� (I ask, beg).) �� from �� (I shake), this verb is weaker in meaning than the verb �� (I cause to quake, agitate).

The aorist passive implies that God is the agent.) �� note that Luke uses the imperfect tense to indicate the continual action of the verb in the past. With this verb Luke describes the action of speaking.) �x� �� the word of God. In Acts, this construction can denote both the subjective and the objective use of the genitive: the word that belongs to God, and the word that is spoken for God.) ) 5. Love of the Saints) 4:32 37) 32 And the community of believers was one in heart and mind. No one claimed that anything he possessed belonged to him; rather, they had all things in common. 33 With great power the apostles were giving witness to the resurrection of the Lord Jesus, and much grace was on all of them. 34 For there was no needy person among them. For those who were owners of lands or houses would periodically sell them and bring the proceeds of the sales. 35 put them at the apostles feet, and the proceeds were distributed to anyone who had need.) 36 And Joseph, a Levite born in Cyprus, who was also called Barnabas by the apostles which means Son of Encouragement 37 and who owned a field, sold it and brought the money and put it at the apostles feet.) ) Luke describes how the members of the Jerusalem church lived together in unity.

Evident harmony prevailed among the members, and the apostles continued to preach the resurrection of Jesus Christ. Together they cared for all the spiritual and material needs of the early Christians, so that poverty was indeed abolished.) a. Community of Goods) 4:32 35) 32. And the community of believers was one in heart and mind. No one claimed that anything he possessed belonged to him; rather, they had all things in common.) a. And the community of believers was one in heart and mind.

Here is a picture of the extraordinary unity of the early Christian community. Despite the opposition from the Sanhedrin (perhaps because of it), the believers form a community that is one in heart and mind. The believers, who number about five thousand men (v. 4), maintain unanimity because of the presence of the Holy Spirit in their midst, the preaching of the Word of God, and the readiness to share each other s goods. Even though we are able to explain the unity of the Christian community, we acknowledge that in such a large group of people it is indeed unique.��56��) 1 1 2 8 0 “tw://bible.?id=41.12.30|AUTODETECT|” The phrase one in heart and mind is typically Hebraic. It occurs frequently in Deuteronomy��57�� and is part of the summary of the Decalogue: Love the Lord your God with all your heart, with all your soul, and with all your mind 7 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 1 1 -1 9 0 “tw://bible.?id=41.12.31|AUTODETECT|” ). The early Christians express this love on a horizontal plane to their brothers and sisters who are in need. Thus they fulfill the second part of this summary, Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=41.12.31|AUTODETECT|” Mark 12:31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. No one claimed that anything he possessed belonged to him; rather, they had all things in common. Emphatically Luke reports that no one in the community claimed ownership of his possessions. The term no one underscores the prevailing unity of the Jerusalem church. In a sense, Luke repeats what he has related as the effect of Peter s Pentecost sermon: All who believed were together and shared all things. They began to sell their possessions and goods, and they gave to anyone who might have need (2:44 45).) 1 1 2 8 0 “tw://bible.?id=5.15.4|AUTODETECT|” Once more he illustrates the unique spirit of the early Christians as they take care of the poor in their midst. They do so by sharing their material possessions and demonstrate their willingness not to claim them as their own. They are mindful of the divine instruction not to have any poor among God s people 7 1 -1 9 0 “tw://bible.?id=5.15.4|AUTODETECT|” Deut. 15:4) 1 1 -1 9 0 0 ). That is, because of God s abundant blessings on his people, the Christian community ought to abolish poverty.) 1 26 2 8 0 0 Note that the apostles advocate voluntary sharing of possessions, not abolition of ownership. As a community the Christians are distinct from the so-called Qumran community that was located near the northwest shore of the Dead Sea. The Essenes who lived in that community renounced the right to private property, established a common fund, and distributed to each member an equal share to meet his needs.��58�� The Christians in Jerusalem, however, lived by the principle of voluntarily sharing possessions to strengthen the unity and harmony of the community. The Essenes acted in response to a manmade rule of compulsion; the Christians acted in obedience to God s law of love. The Christians practiced common use of their possessions, not common ownership.) 33. With great power the apostles were giving witness to the resurrection of the Lord Jesus, and much grace was on all of them.) The material needs and the spiritual needs go together.

The entire community engages in helping each other materially, while the apostles proclaim Christ s gospel. Especially after God s confirmation in answer to their prayer, the apostles are unable to keep silent and boldly preach the resurrection of the Lord Jesus. Luke writes that they continued to do so with great power. The words great power do not refer to healing miracles but rather to the filling of the Holy Spirit that enabled the apostles to preach boldly (compare v.30). The community demonstrates vibrant power in support of the apostles, who willfully disregard the threats of the Sanhedrin.) Once again, Luke stresses one of the basic themes of apostolic preaching: the apostles were giving witness to the resurrection of the Lord Jesus (see 1:22; 3:15, 26; 4:2, 10). They personally met Jesus after his resurrection; he is their Lord, as Luke points out.

In obedience to their Lord, the apostles testify to his resurrection (2:36).) The last part of this verse (v. 33) balances the words great power with much grace. What is the meaning of grace ? Some translators understand the term to signify God s great blessings ��59�� on all the believers. This is a free rendering of the text, particularly because it lacks the word God. Therefore, other translators interpret the term grace as favor in the sense that the residents of Jerusalem looked favorably upon the Christians: they were all given great respect (JB; also NAB, NEB). Here is a fitting translation, for the citizens of Jerusalem observed that the Christians were providing for all their people so that no one experienced poverty; they heard the apostles preach the doctrine of Christ s resurrection; and they witnessed an inherent power because of the presence of the Holy Spirit.

The general public received a favorable impression of the Christian community (compare 2:47; 4:21; 5:13).) 34. For there was no needy person among them. For those who were owners of lands or houses would periodically sell them and bring the proceeds of the sales, 35. put them at the apostles feet, and the proceeds were distributed to anyone who had need.) Here Luke provides a few more details about the church than he gave about the community that was formed immediately after Pentecost (2:44 45). There he recorded that the Christians had everything in common and sold their possessions and goods to take care of the poor. But here he states that poverty has been eliminated and that as the need arises, believers who own property sell it and bring the money to the apostles for distribution among the needy. We observe three aspects of the developing Christian community: first, the selling of lands or houses occurred only when there was a need; second, the believers established a fund for needy persons; and third, the apostles had the task of distributing the money.) We know little about the church in Jerusalem in the period between Pentecost and the persecution following the death of Stephen (8:1).

While some of the believers had possessions, others did not. But no one in the community had need, because the rich sold either lands or houses and generously gave the revenue to the apostles. With the membership increase of the church the diaconal work of the apostles equally increased. The time had come to appoint qualified men to distribute money to the needy in the developing church.) ) Greek Words, Phrases, and Constructions in 4:32 35) Verse 32) �� notice the use of the imperfect tenses in verses 32 35. The imperfect reveals repeated action. Also note that �P�r �6� as subject of the verb is more emphatic than the simple �P�� (no one).) Verse 33) �� from the compound verb �� (I give back), the imperfect tense shows repeated occurrences in the past and signifies that the apostles paid a debt.) �� once in the dative with �� (power) and once with �� (grace, favor) in the nominative.

The adjunct particle �� binds the two clauses intimately together.) Verses 34 35) �� the present active participle signifies repetition; so does the imperfect tense of �� (they continued to bring) and �� (they continued to place).) �� this construction appears twice in the New Testament, both times in Acts (2:45; 4:35). It expresses the comparative idea. The particle � with the imperfect tense of �6�� reveals repetitive use.��60��) ) ) b. Example of Barnabas) 4:36 37) After describing the generosity of the Christian community in general, Luke gives a specific example and depicts an incident out of Barnabas s life. Throughout the first half of Acts, Barnabas fulfills the role of helper, mediator, and encourager. Here Luke portrays him in respect to helping the needy.) 36.

And Joseph, a Levite born in Cyprus, who was also called Barnabas by the apostles which means Son of Encouragement 37. and who owned a field, sold it and brought the money and put it at the apostles feet.) As was typical in New Testament times, Barnabas had the given name Joseph, which undoubtedly was used by family members and relatives. In the New Testament, he is not known by that name; in Acts and in Paul s epistles he is Barnabas. Luke informs us that the apostles called him Barnabas; perhaps when he was baptized he received a name which both he and the Christian community accepted. Luke also gives us an interpretation: that the name means Son of Encouragement. In other words, the name describes the character of this person.) The difficulty is that we are unable to trace the origin of the name Barnabas to a meaningful Aramaic expression. Of course, the Aramaic word bar means son.

But the name Nabas is unknown. Adolf Deissmann has attempted to find a solution with a variation on the word Nabas. He suggests that we accept the hypothesis son of Nebo.��61�� Others suggest the variation son of a prophet. But these variations cannot serve as a base for son of encouragement and do not solve the difficulty we face. The fact remains that not the father of Barnabas, but Barnabas himself, was known as an encourager. We admit that the problem is insoluble and think that he received this name because of his outstanding character.) 1 1 2 8 0 “tw://bible.?id=51.4.10|AUTODETECT|” Barnabas was a Levite and was born on Cyprus, an island in the eastern part of the Mediterranean Sea. He came to Jerusalem perhaps because his cousin Mark and aunt Mary (the mother of Mark) lived there 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=4.18.20|AUTODETECT|” Although the Law of Moses prohibited the Levites from owning property 7 1 -1 9 0 “tw://bible.?id=4.18.20|AUTODETECT|” Num. 18:20) 1 1 -1 9 0 “tw://bible.?id=5.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.9|AUTODETECT|” Deut. 10:9) 1 1 -1 9 0 0 ), we have no confirmation whether Levites in dispersion observed this ordinance. Barnabas could have obtained property through marriage and, knowing the Mosaic stipulation, wished to sell it. The point is that he sold a field, presumably in the vicinity of Jerusalem, and gave the proceeds to the apostles for distribution among the poor. He was one of many persons who sold property to support needy people. But Luke portrays Barnabas because of the leadership role he held in later times.) 1 31 2 8 0 0 ) Greek Words, Phrases, and Constructions in 4:36) �� this preposition often takes the place of the proper form Q�� (by).��62�� With the genitive it expresses agency.) �� by race. The dative as a dative of reference denotes manner.) Summary of Chapter 4) Peter and John are arrested, spend the night in prison, and the next day appear before the Sanhedrin. The rulers, elders, and teachers of the law meet to question the apostles about the healing they performed he previous day.) Filled with the Holy Spirit, Peter courageously addresses the members of the Sanhedrin and informs them that the healing took place as an act of kindness in the name of Jesus Christ of Nazareth. He reminds his audience that they crucified Jesus but that God raised him from the dead. Then he tells them that Jesus is the stone rejected by men but chosen to be the capstone; in no one else but him is salvation.) The council realizes the courage of the apostles, notes that they have been schooled by Jesus, and acknowledges the miracle they performed. The Sanhedrin prohibits the apostles from speaking and teaching in Jesus name.

Nevertheless, Peter replies to the verdict and says that the Sanhedrists should judge whether it is right to obey man rather than God. After they are enjoined not to preach, the apostles are released.) The believers come together for prayer. With references to Scripture, they ask God to grant them boldness to preach the Word. God answers their prayer with the external sign of an earthquake and the internal filling of the Holy Spirit.) The community of believers demonstrates unity. They share possessions and eliminate poverty. The apostles boldly preach the Word, receive funds from property that is sold, and distribute the money to the needy.

Barnabas sells a field and brings the proceeds to the apostles.) ) ) ) ) 1 Consult Josephus Antiquities 7.14.7 [363 65]; and see Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 247.) 2 See Josephus War 2.17.2 [409]; 6.5.3 [294]; Antiquities 20.6.2 [131]; 9.3 [208]. And consult SB, vol. 2, pp. 628 31.) 3 For further information refer to Donald A. Hagner, Sadducees, ZPEB, vol. 5, pp. 211 16.) 4 Wilber T. Dayton, Teaching of Jesus, ZPEB, vol. 5, p. 607.) 5 See Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 45.) 6 See 2:24, 32; 3:15; 4:10; 10:40; 13:30, 33, 34, 37; 17:31.) 7 Consult John Calvin, Commentary on the Acts of the Apostles, ed.

David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 113.) 8 Consult Josephus Antiquities 20.9.1 [197 200].) 9 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 316.) 10 Harold Stigers, Temple, Jerusalem, ZPEB, vol. 5, p. 650.) 11 Josephus War 5.4.2 [142 46].) 12 Refer to Josephus Antiquities 20.9.1 [197 203].) 13 Josephus writes that Governor Vitellius removed from his sacred office the high priest Joseph surnamed Caiaphas, and appointed in his stead Jonathan, son of Ananus the high priest. Antiquities 18.4.3 [95] (LCL) The Western text (the Greek manuscript Codex D and the Old Latin versions) has the reading Jonathan instead of John. ) 14 Mishnah, Sanhedrin 4.3.) 15 See Herman N. Ridderbos, The Speeches of Peter in the Acts of the Apostles (London: Tyndale, 1962), p. 29.) 16 Consult Calvin, Acts of the Apostles, vol. 1, p. 115.) 17 Consult Simon J.

Kistemaker, Exposition of the Epistles of Peter and of the Epistle of Jude, New Testament Commentary series (Grand Rapids: Baker, 1987), pp. 84 88.) 1 1 2 8 0 “tw://bible.?id=44.4.12|AUTODETECT|” 18 Colin Brown writes that in ) 7 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” Acts 4:12) 1 1 -1 9 0 0 Peter makes an absolute and universal claim for the Christian message of salvation. NIDNTT, vol. 3, p. 213.) 1 1 2 8 0 “tw://bible.?id=44.4.8-44.4.12|AUTODETECT|” 19 Consult Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 217. And see C. K. Barrett, Salvation Proclaimed: XII. ) 7 1 -1 9 0 “tw://bible.?id=44.4.8-44.4.12|AUTODETECT|” Acts 4:8 12) 1 1 -1 9 0 0 , ExpT 94 (1982): 68 71.) 1 27 2 8 0 0 20 Refer to Thayer, p. 126; Bauer, p. 172; Walter Grundmann, TDNT, vol. 2, p. 24; Erich Tiedtke and Hans-Georg Link, NIDNTT, vol. 2, p. 666.) 21 See KJV, RV, ASV, RSV, Moffatt, Phillips.) 22 E.g., NKJV, NASB, NAB, SEB.) 23 Compare JB, NEB.) 24 Edward Mack, Cornerstone, ISBE, vol. 1, p. 784.) 25 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 500.) 26 Ibid., p. 749.) NKJV New King James Version) 27 Consult C. F. D. Moule, An Idiom Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 76.) 28 Consult Bauer, p. 370; Thayer, p. 297.) NIV New International Version) 29 Compare Everett F.

Harrison, Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 93. And see Rackham, Acts, p. 59.) 30 See F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 138.) 31 Robertson, Grammar, pp. 415 16.) 32 Refer to Thayer, p. 237; Bauer, p. 291.) 33 Consult I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary, Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 102.) 34 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R.

Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 552.) 35 R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944) p. 172.) 36 Grosheide, Handelingen der Apostelen, vol. 1, p. 140.) 37 Consult Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #399.3.) 38 Ibid., #431.1.) 39 Moule, Idiom-Book, p. 38. And see Robertson, Grammar, p. 498.) 40 The plural chief priests occurs frequently in Acts see 5:24; 9:14, 21; 22:30; 23:14; 25:15; 26:10, 12.

Also consult J�rgen Baehr, NIDNTT, vol. 3, p. 40; Joachim Jeremias, Jerusalem in the Time of Jesus (Philadelphia: Fortress, 1969), p. 179; and Sch�rer, History of the Jewish People, vol. 2, pp. 233 36.) 41 Although the Greek term despots (sovereign Lord) is applied to God and Christ, no distinction should be made. The early Christians did not even distinguish between God and Christ when they used the expression kyrios (Lord).) 42 See Donald Guthrie. New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 85.) 43 See also the KJV. The NASB has, who by the Holy Spirit, through the mouth of our father David Thy servant, didst say, and points out in a marginal note that the word through is not in the Greek text.) 44 Metzger discusses this difficult sentence in detail and concludes that the earliest attainable text is considered to be closer to what the author wrote originally than any of the other extant forms of text. Textual Commentary, pp. 321 23.) 1 1 2 8 0 “tw://bible.?id=44.4.25-44.4.26|AUTODETECT|” 45 In Acts the name David appears eleven times (1:16; 2:25, 29, 34; 4:25; 7:45; 13:22 [twice], 34, 36; 15:16). And the direct quotations from the Psalter are 2:1 2 7 1 -1 9 0 “tw://bible.?id=44.4.25-44.4.26|AUTODETECT|” Acts 4:25 26) 1 1 -1 9 0 “tw://bible.?id=44.13.33|AUTODETECT|” ); 2:7 7 1 -1 9 0 “tw://bible.?id=44.13.33|AUTODETECT|” Acts 13:33) 1 1 -1 9 0 “tw://bible.?id=44.2.25-44.2.28|AUTODETECT|” ); 16:8 11 7 1 -1 9 0 “tw://bible.?id=44.2.25-44.2.28|AUTODETECT|” Acts 2:25 28) 1 1 -1 9 0 “tw://bible.?id=44.13.35|AUTODETECT|” ); 16:10 7 1 -1 9 0 “tw://bible.?id=44.13.35|AUTODETECT|” Acts 13:35) 1 1 -1 9 0 “tw://bible.?id=44.1.20|AUTODETECT|” ); 69:25 7 1 -1 9 0 “tw://bible.?id=44.1.20|AUTODETECT|” Acts 1:20) 1 1 -1 9 0 “tw://bible.?id=44.1.20|AUTODETECT|” ); 109:8 7 1 -1 9 0 “tw://bible.?id=44.1.20|AUTODETECT|” Acts 1:20) 1 1 -1 9 0 “tw://bible.?id=44.2.34-44.2.35|AUTODETECT|” ); 110:1 7 1 -1 9 0 “tw://bible.?id=44.2.34-44.2.35|AUTODETECT|” Acts 2:34 35) 1 1 -1 9 0 “tw://bible.?id=44.4.24|AUTODETECT|” ); 146:5 6 7 1 -1 9 0 “tw://bible.?id=44.4.24|AUTODETECT|” Acts 4:24) 1 1 -1 9 0 0 ). How many of these psalms David composed is difficult to say.) 1 12 2 8 0 0 46 Refer to James H. Charlesworth, ed., The Old Testament Pseudepigrapha, 2 vols. (Garden City, N.Y.: Doubleday, 1983), vol. 2, p. 643.) 47 Y. Yadin, A Midrash on 2 Sam. vii and Ps. i ii (4 Q Florilegium), IsrExJ 9 (1959): 97.) 48 Consult Hans Bietenhard, NIDNTT, vol. 2, p. 799.) 49 Guthrie, New Testament Theology, p. 618. Refer to George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), p. 330.) 50 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 195.) 51 Bauer, p. 36.) 52 See also 2:29; 28:31. The verb to speak freely, openly occurs (in varying translations) in 9:27, 28; 13:46; 14:3; 18:26; 19:8; 26:26.) 53 Heinrich Schlier, TDNT, vol. 5, p. 882. Consult Hans-Christoph Hahn, NIDNTT, vol. 2, p. 736.) NASB New American Standard Bible) 54 Blass and Debrunner, Greek Grammar, #275.3.) 55 Refer to Robertson, Grammar, p. 417.) 56 Consult Calvin, Acts of the Apostles, vol. 1, p. 128.) 1 1 2 8 0 “tw://bible.?id=5.6.5|AUTODETECT|” 57 See ) 7 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” Deut. 6:5) 1 1 -1 9 0 “tw://bible.?id=5.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.12|AUTODETECT|” 10:12) 1 1 -1 9 0 “tw://bible.?id=5.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.11.13|AUTODETECT|” 11:13) 1 1 -1 9 0 “tw://bible.?id=5.13.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.13.3|AUTODETECT|” 13:3) 1 1 -1 9 0 “tw://bible.?id=5.26.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.26.16|AUTODETECT|” 26:16) 1 1 -1 9 0 “tw://bible.?id=5.30.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.30.2|AUTODETECT|” 30:2) 1 1 -1 9 0 “tw://bible.?id=5.30.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.30.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=5.30.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.30.10|AUTODETECT|” 10) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 58 Josephus War 2.8.3 [122 23]. Among the Dead Sea Scrolls see 1QS1.11 13. For additional information consult Haenchen, Acts, pp. 234 35; and Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), pp. 311 12.) 1 1 2 8 0 “tw://bible.?id=5.15.4|AUTODETECT|” 59 Note the SEB and GNB. Also consult ) 7 1 -1 9 0 “tw://bible.?id=5.15.4|AUTODETECT|” Deut. 15:4) 1 1 -1 9 0 0 b. Among commentators who hold this view, see Lenski, Acts, p. 189.) 1 7 2 8 0 0 JB Jerusalem Bible) NAB New American Bible) NEB New English Bible) 60 Consult Robertson, Grammar, p. 967.) 61 Adolf Deissmann, Bible Study (reprint ed.; Winona Lake, Ind.: Alpha, 1979), pp. 309 10. See also S. P. Brock, BARNABAS; HUIOS PARAKLSELS, JTS 25 (1974): 93 98.) 62 Refer to Bauer, p. 88.) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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