PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
|
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
| Peter and John Before the Council | Peter and John Arrested | Arrest and Release of Peter and John | Peter and John Before the Council | Peter and John Before the Sanhedrin |
| 4:1-4 | 4:1-4 | 4:1-4 | 4:1-4 | 4:1-4 |
| Addressing the Sanhedrin | ||||
| 4:5-22 | 4:5-12 | 4:5-12 | 4:5-7 | 4:5-12 |
| The Name of Jesus Forbidden | 4:8-12 | |||
| 4:13-22 | 4:13-22 | 4:13-17 | 4:13-17 | |
| 4:18-22 | 4:18-22 | |||
| The Believers Pray for Boldness | Prayer for Boldness | The Believers Pray for Boldness | The Apostles’ Prayer Under Persecution | |
| 4:23-31 | 4:23-31 | 4:23-31 | 4:23-30 | 4:23-26 |
| 4:27-31 | ||||
| 4:31 | ||||
| All Things in Common | Sharing All Things | The Sharing of Goods
(4:32-5:6) |
The Believers Share Their Possessions | The Early Christian Community |
| 4:32-37 | 4:32-37 | 4:32-5:11 | 4:32-35 | 4:32 |
| 4:33 | ||||
| 4:34-35 | ||||
| The Generosity of Barnabas | ||||
| 4:36-37 | 4:36-37 |
READING CYCLE THREE (from “A Guide
to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. It is obvious the chapter divisions are inappropriate in Acts. Remember,
chapter divisions, verse divisions, capitalization, paragraphing, and
punctuation all are not original to the Greek text and, therefore, are the work
of modern translation committees.
B. Verses 1-31 deal with the lame man’s healing in chapter 3 and its
consequences.
C. Verses 32-37 should go with chapter 5:1-11.
D. The problems of the early church continue and multiply, but so does the
grace and power of the Spirit.
E. In dealing with Luke’s emphasis on the loving, giving nature of the early
church in Jerusalem, modern western interpreters must guard against a
“capitalistic” bias. Luke seems to affirm voluntary mutuality. Acts cannot
support communism nor capitalism because neither was known at that time. The
text must be interpreted in light of its day, its author’s intent, and its
hearers’ world.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-4
1As they were speaking to the
people, the priests and the captain of the temple guard and the Sadducees
came up to them, 2being greatly disturbed because they were teaching
the people and proclaiming in Jesus the resurrection from the dead. 3And
they laid hands on them and put them in jail until the next day, for it was
already evening. 4But many of those who had heard the message
believed; and the number of the men came to be about five thousand.
4:1 “the priests” This is the word
used in the ancient uncial Greek manuscripts א, A, D, and E, but MS C has “high
priests” (archiereis). The UBS4 gives the word “priests” a B
rating (almost certain). The context of chapter 4 shows that opposition did not
come from the High Priests (cf. v. 6).
In the OT the tribe of Levi (i.e.,
Moses and Aaron’s tribe) was selected to serve YHWH in the stead of the “first
born” (cf. Exodus 13). Within this tribe were certain families who served as
1. local teachers of the Law
2. temple servants
3. priests who officiated at the Temple, especially involved in the
sacrificial procedures (cf. Leviticus1-7)
The special family from which the High Priest must come was the family of
Moses and Aaron. This whole tribe did not receive a land allotment like the
other tribes of Jacob/Israel. They had certain cities partially given to them
(i.e., 48 Levitical cities, cf. Joshua 20). These Levitical families depended on
the other tribes to support them through the Temple tithe and the third-year
local tithe.
All of this changed when Rome took over Palestine. The office of High Priest
was purchased from Rome. No longer was it an OT spiritual office, but a
commercial, political power office.
The current High Priest was Caiaphas (cf. Matt. 26:3; Luke 3:2; John 18), but
the real power behind the office was the former High Priest Annas (cf. Luke 3:2;
John 18:13,24; Acts 4:6). This family was of the Sadducean sect of Judaism.
▣ “the captain of the temple guard“
This was a special Levitical office which was next in power to the High Priest
(cf. Josephus, Wars 6.5.3). He would have controlled the temple police
(cf. I Chr. 9:11; Neh. 11:11; Luke 22:4,52; Acts 5:24,26). In Hebrew he was
called “the man of the mountain of the house.”
▣ “Sadducees” These were the rich,
political leaders of the Sanhedrin.
4:2
NASB, NKJV“being greatly disturbed”
NRSV“much annoyed”
TEV“were annoyed”
NJB“extremely annoyed”
This rare Greek term (here a
present middle [deponent]
participle) means “to work hard at something.” It is found only one other
place in Acts (16:18). It is not found in the Septuagint, nor the Koine papyri
from Egypt.
The Sadducean leadership was upset because the Christian leaders were
teaching the crowds at the Temple in Jesus’ name and proclaiming His
resurrection (which Sadducees denied, as well as the theological concept of
resurrections in general). It is also possible from the wording of v. 2 that the
Apostles were not only asserting Jesus’ resurrection, but the full implications
of all believers’ resurrection (cf. I Corinthians 15).
4:3 “they” In v. 2 the antecedent was
Peter, John, and even possibly the healed lame man. In v. 3 the antecedent is
the priests and temple police.
▣ “laid hands on them” This Greek verb has a wide semantic field, but Luke often
uses it in this sense of arrest (cf. Luke 20:19; 21:12; Acts 5:18; 12:1; 21:27).
▣ “until the next day” Jewish law
forbade a trial to be held after twilight. These leaders wanted this
preaching/teaching stopped and stopped immediately. So they jailed them
overnight somewhere on the Temple grounds, as opposed to a public jail (cf.
5:18).
4:4 “those who had heard. . .believed”
Both of these verbals are
aorist tense. Faith begins with hearing (cf. Rom. 10:17). Hearing the
gospel results (with the Spirit’s aid, cf. John 6:44,65; 16:8-11) in believing
the gospel. See
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at 2:40.
▣ “the number of men came to be about five
thousand” Notice that this number does not include women and children.
Often in the NT it is implied that the belief of the father extended to and
included the whole family (cf 11:14; 16:15,31,33). The group in the upper room
numbered about 120. At Pentecost 3,000 were added (cf. 2:41); now the number of
believers was up to 5,000! The church in Jerusalem is growing rapidly!
NASB (UPDATED) TEXT: 4:5-12
5On the next day, their rulers
and elders and scribes were gathered together in Jerusalem; 6and
Annas the high priest was there, and Caiaphas and John and Alexander, and
all who were of high-priestly descent. 7When they had placed them in
the center, they began to inquire, “By what power, or in what name, have
you done this?” 8Then Peter, filled with the Holy Spirit, said to
them, “Rulers and elders of the people, 9if we are on trial today for
a benefit done to a sick man, as to how this man has been made well, 10let
it be known to all of you and to all the people of Israel, that by the name of
Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by
this name
this man stands here before you in good health. 11He is
the stone which was rejected by you,
the builders, but which became the chief cornerstone.
12And there is salvation in no one else; for there is no other name under
heaven that has been given among men by which we must be saved.”
4:5 “their rulers and elders and scribes”
The Sanhedrin (i.e., the Council, 5:21, from the Jerusalem area; the Council of
the elders, 22:5) was made up of seventy Jewish leaders. It was the highest
political/religious body (which Rome allowed) within Judaism of Jesus’ day. The
concept was begun (i.e., Jewish tradition) by Ezra and the “men of the Great
Synagogue.” It is usually identified in the NT by the phrase, “the scribes,
elders and high priests” (cf. Luke 23:13; Acts 3:17; 4:5,8; 13:27). See Special
Topic following.
4:6 “Annas” His name in Greek is
Hannas; Josephus calls him Hannanos (Jonathan). The name seems to come from the
Hebrew “merciful” or “gracious” (hānān, BDB 336).
In the OT the high priesthood was for
life and stayed in the lineage of Aaron. However, the Romans had turned this
office into a political plumb, purchased by a Levitical family. The high priest
controlled and operated the merchandising in the Court of the Women. Jesus’
cleansing of the Temple angered this family.
According to Flavius Josephus, Annas was the High Priest from
a.d.
6-14. He was appointed by Quirinius, governor of Syria and removed by Valerius
Gratus. His relatives (5 sons and 1 grandson) succeeded him. Caiaphas (a.d.
18-36), his son-in-law (cf. John 18:13), was his immediate successor. Annas was
the real power behind the office. John depicts him as the first person to whom
Jesus is taken (cf. 18:13,19-22).
▣ “Caiaphas” He was appointed high
priest by Valerius Gratus, procurator of Judea (cf. MS D, ‘Iōnathas, cf.
NEB, NJB) from a.d. 18-36.
▣ “John” This may refer to “Jonathan,”
who Josephus tells us was also one of Annas’ sons who became High Priest in
a.d. 36 after Caiaphas. However, the UBS4 has ‘Iōannēs
(i.e., John) as an A rating (certain); even the REB goes back to “John.”
▣ “Alexander” Nothing is known about
this man, but he, like John, was probably a member of Annas’ family or a leading
member of the Sadducean party.
4:7 “When they had placed them in the center”
The members of the Sanhedrin sat in a semicircle on a raised platform.
▣ “they began to inquire” This
is an imperfect tense, which means either (1)
continuous action in past time or (2) the beginning of an action.
▣ “By what power, or in what name”
They insinuated that the healing was done by magical power (cf. 19:13). They
tried this same trick on Jesus (cf. Luke 11:14-26; Mark 3:20-30). They could not
deny the miracles so they attempted to impugn the method or source of the power.
4:8 “filled with the Holy Spirit” The
Spirit was the source of wisdom and boldness for the Apostles (cf. Luke
12:11-12; 21:12-15). Remember this was the same man who only a few days earlier
had denied the Lord out of fear (cf. 4:13). Notice that Peter was “filled” (cf.
2:4; 4:8,31). This shows that it was a repeatable experience (cf. Eph. 5:18).
See full note at 5:17.
4:9 “if” This is a
first class conditional sentence which is assumed true for the author’s
purpose.
▣ “if we are on trial today” This
Greek term literally means “examined by a court” (cf. 12:19; 24:8; 28:18; Luke
23:14). It was used of the Berean Jews examining the Scriptures to see if Paul
was accurately interpreting them (cf. 17:11).
▣ “for a benefit done to a sick man”
Peter is asserting the inappropriateness of this official trial with such a
hostile environment concerning a wonderful miracle of healing and mercy. They
should be praising God instead!
▣ “has
been made well” This is a
perfect passive indicative,
meaning complete health and restoration of his legs.
4:10 “Let it be known to all of you and all
the people of Israel” This is a
perfect active imperative. The
Spirit has emboldened Peter. He is not intimidated by the judicial setting.
These leaders could not keep Christ in the tomb and they could not deny the
healed man standing in front of them!
▣ “by the name of Jesus Christ the Nazarene”
Peter picks up on their question and answers specifically how the miracle
occurred. See SPECIAL
TOPIC: JESUS THE NAZARENE at 2:22.
▣ “whom you crucified” This was the
obvious truth. They instigated His death. Notice “by you” in v. 11, which also
asserts their guilt.
▣ “whom God raised” The NT affirms
that all three persons of the Trinity were active in Jesus’ resurrection:
1. Spirit, Rom. 8:11
2. Jesus, John 2:19-22; 10:17-18
3. Father, Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31;
Rom. 6:4,9
This was confirmation of the truth of Jesus’ life and teachings about God and
also the Father’s full acceptance of Jesus’ substitutionary death. This was a
major aspect of the Kerygma (i.e., sermons in Acts, see Special Topic at
2:14).
▣ “this man stands here” This is a
word play on “stands.” The lame man stands up and stands before them.
4:11 This is a quote from Ps. 118:22,
but not from the Masoretic text or Septuagint (cf. Eph. 2:20; I Pet. 2:4ff).
Jesus uses this of Himself in Mark 12:10 and Luke 20:17, taken from the
Septuagint. It signifies the fulfillment of OT prophecy of a rejected Messiah
who has become the very heart of God’s eternal plan for the redemption (see
Special Topic at 1:8) of Israel and the world. This was a shocking statement for
these Jewish leaders (cf. I Tim. 2:5).
NASB“the chief corner stone“
NKJV“the chief cornerstone”
NRSV, NJB“the cornerstone”
TEV“stone. . .the most important of all”
4:12 “there is salvation in no one else”
This is a strong double negative. There is no salvation in
Abraham or Moses (cf. John 14:6; I Tim. 2:5; I John 5:10-12). What a shocking
claim! It is very restrictive but also very obvious that Jesus believed that
only through a personal relationship with Himself can one know God. Peter boldly
proclaims this to that elite Jewish leadership. This has often been called the
exclusivistic scandal of Christianity. There is no middle ground here. This
statement is true or Christianity is false!
▣ “there is no other name under heaven that
has been given among men”
The participle “has been given” is
a perfect passive. God has ordained this! Jesus
is His answer to mankind’s spiritual need. There is no Plan B! For a good book
on the exclusivistic claims of Christianity see H. A. Netland, Dissonant
Voices: Religious Pluralism and the Question of Truth.
▣ “among men” Notice the universal
element (cf. John 3:16; I Tim. 2:4; II Pet. 3:9).
▣ “by which we must be saved” This
phrase has two verbals.
1. dei, present active
indicative, “we must” (see full note on
dei at 1:16)
2. sōthēnai, aorist passive
infinitive of
sōzō, “to be saved”
The word for “save” has two usages in the NT.
1. physical deliverance (OT sense, cf. Matt. 9:22; Mark 6:56; Luke 1:71; 6:9;
7:50; Acts 27:20,31; James 1:21; 2:14; 4:12; 5:20)
2. spiritual salvation (NT usages, cf. Luke 19:10; Acts 2:21,40,47; 11:14;
15:11; 16:30-31)
The lame man experienced both. The religious leaders needed to trust Jesus as
their only hope for acceptance and forgiveness! Humans need to be saved (cf.
Rom. 1:18-3:20) and Jesus is the only way for this to be accomplished (cf. Rom.
3:21-31). The OT quote in v. 12 shows He has always been God’s plan (cf. Isa.
8:14-15; 28:14-19; 52:13-53:12).
NASB (UPDATED) TEXT: 4:13-22
13Now as they observed the
confidence of Peter and John and understood that they were uneducated and
untrained men, they were amazed, and began to recognize them as having
been with Jesus. 14And seeing the man who had been healed standing
with them, they had nothing to say in reply. 15But when they had
ordered them to leave the Council, they began to confer with one another,
16saying, “What shall we do with these men? For the fact that a
noteworthy miracle has taken place through them is apparent to all who live in
Jerusalem, and we cannot deny it. 17But so that it will not spread
any further among the people, let us warn them to speak no longer to any man in
this name.” 18And when they had summoned them, they commanded them
not to speak or teach at all in the name of Jesus. 19But Peter and
John answered and said to them, “Whether it is right in the sight of God to give
heed to you rather than to God, you be the judge; 20for we cannot
stop speaking about what we have seen and heard.” 21When they had
threatened them further, they let them go (finding no basis on which to punish
them) on account of the people, because they were all glorifying God for what
had happened; 22for the man was more than forty years old on whom
this miracle of healing had been performed.
4:13 “the confidence” See the Special
Topic: boldness (parrhēsia) at 4:29.
▣ “uneducated” The term is
agrammatos, which is the term “writing” with the
alpha privative. This may mean that they were
1. ignorant or uneducated (cf. Moulton, Milligan, Vocabulary, p. 6)
2. untrained in the rabbinical schools (cf. A. T. Robertson, Word Pictures
in the Greek New Testament, vol. 3, p. 52 and Louw and Nida, Lexicon,
vol. 1, p. 328)
▣ “untrained” This is the term
idiōtēs, which is usually translated “layman” or “untrained in a certain
area.” Originally it referred to a normal person as opposed to a leader or
spokesperson. It came to be used of an outsider vs. a member of a group (cf. I
Cor. 14:16,23-24; II Cor. 11:6).
Notice how the different English translations handle this phrase.
NASB, NKJV “uneducated and untrained men”
NRSV “uneducated and ordinary men”
TEV “ordinary men of no education”
NJB “uneducated layman”
▣
“they were amazed” This is an
imperfect active indicative (as
are the next two verbs). They imply either the beginning of an action or
repeated action in past time (indicative
mood). Luke uses this word often (18 times in Luke and Acts); it usually,
but not always, has a positive connotation (cf. Luke 11:38; 20:26; Acts 4:13;
13:41).
▣ “began to recognize them as having
been with Jesus” This was in truth a compliment. Jesus was also untrained
in the rabbinical schools, yet He knew the Old Testament well. He did attend
synagogue school as all Jewish children (as did Peter and John) were required to
do.
These leaders recognized the boldness
and power of Peter and John. They had seen the same in Jesus.
4:14 Everyone knew this lame man
because he regularly sat at the Temple door daily. But he was not sitting
anymore! The crowd in the Temple could not deny this (cf. vv. 16,22).
4:15 They asked the three of them to
leave while they discussed their options and planned their strategy of denial
and deception (cf. vv. 17-18).
4:17-18 This was their plan! Stop
talking about Jesus and stop helping people in His name! What about all the
people who were praising God for the healing (cf. 3:8-9; 4:16)?
4:19 “whether” This is a
first class conditional sentence, which is used not of reality, but for
the sake of argument. Peter and John did not think their commands were valid
(cf. 5:28).
▣
“right” See SPECIAL
TOPIC: RIGHTEOUSNESS at 3:14.
▣ “you
be the judge” This is an
aorist active imperative. These
leaders condemned themselves by their words, motives, and actions.
4:20 Peter and John assert that they
cannot deny what they have experienced and they will not stop sharing it!
4:21 “when they had threatened them further”
I wonder what they threatened to do. Jesus was raised from the dead. The man was
raised from his bed; what were these leaders going to do to Peter and John?
▣
“(finding no basis on which to punish them)” This may indicate one of
Luke’s purposes in writing. Christianity was not a threat to Rome or the peace
of Jerusalem. Even the Sanhedrin could find no grounds to condemn its leaders.
▣ “on
account of the people” The eyewitnesses of the events in Jerusalem held
the early church in high esteem (cf. 2:47). The Jewish leaders were threatened
by this popularity (cf. 5:13,26).
NASB (UPDATED) TEXT: 4:23-31
23When they had been
released, they went to their own
companions and reported all that the chief priests and the elders had
said to them. 24And when they heard this, they lifted their
voices to God with one accord and said, “O Lord, it is You who made the heaven and the earth and the sea, and all
that is in them, 25who by the Holy Spirit, through the
mouth of our father David Your servant, said, ‘Why did the Gentiles rage, And the peoples devise
futile things? 26‘The kings of the earth took their stand, And the
rulers were gathered together Against the Lord and against His Christ.’
27“For truly in this city there were gathered together against Your
holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with
the Gentiles and the peoples of Israel, 28to do whatever Your hand
and Your purpose predestined to occur. 29“And now, Lord, take note of
their threats, and grant that Your bond-servants may speak Your word with all
confidence, 30while You extend Your hand to heal, and signs and
wonders take place through the name of Your holy servant Jesus.” 31And
when they had prayed, the place where they had gathered together was shaken, and
they were all filled with the Holy Spirit and began to speak the word of
God with boldness.
4:23 They went back to the Upper Room
to meet with the disciples.
4:24 “with one accord” This unity of
heart and mind characterized the early church (cf. 1:14; 2:46; 4:24; 5:12;
15:25). There is spiritual power and focused action in this atmosphere of unity
of purpose.
▣ “Lord” This is the Greek term
despota, from which we get the English word despot. It denoted someone in
complete authority! Here it refers to God the Father (cf. Luke 2:29 and Rev.
6:10). It is also used of Jesus (cf. II Pet. 2:1 and Jude v. 4).
▣ “who
made the heaven and the earth and the sea, and all that is in them“
This may be an allusion to Exod. 20:11. It is also quoted in 14:15 and the truth
is stated in 17:24. YHWH is the creator!
4:25 There are many variant readings
of the first part of this verse. The oldest manuscripts P74,
א, A, and B already include the ambiguous variant. Although the exact
wording is uncertain, the thrust of the text is obvious. For a full account of
the problem and the theories of what happened, see Bruce M. Metzger, A
Textual Commentary on the Greek New Testament, pp. 321-323).
▣ “who by the Holy Spirit through the
mouth of our father David”
This asserts the inspiration of the Old Testament (cf. Matt. 5:17-19). This is a
quote from the Septuagint of Psalm 2:1-2, a royal Messianic Psalm. Christianity
is not something new, but the fulfillment of the Old Testament (cf. Matt.
5:17-48). Worldly opposition is to be expected, but so too, is the victory of
YHWH.
4:25-26 “Gentiles. . .the peoples. . .the
Kings. . .the Rulers” It looks as if the disciples are doing a rabbinical
word association on “rulers.” In a sense, they are calling the Sanhedrin
Goyim (i.e., Gentiles) or at least associating these OT names to
contemporary groups (i.e., Pilate, Herod, Sanhedrin, and Jewish mob) who
participated in Jesus’ trial and crucifixion.
▣ “rage“
This is literally “to snort through one’s nose.” This implies a haughty
arrogance.
4:26 “the Lord. . .His Christ” Notice
that YHWH and Messiah are both spoken of together. I am surprised they did not
quote Ps. 110:1.
It is so difficult to be a monotheist (see Special Topic at 2:39) and assert
the full deity of Christ and the personality of the Spirit (cf. v. 25, see
Special Topic at 2:32). Yet, these three divine, eternal persons appear in
unified contexts several times in the NT. Remember that all the writers except
Luke are monotheistic Jewish Christians. Something radical has caused them to
assert a triunity (i.e., the gospel). See SPECIAL TOPIC:
THE TRINITY at 2:32.
4:27
“Your holy servant Jesus, whom You anointed” Notice these Messianic
titles.
1. holy (cf. 3:14; 4:30)
2. servant (pais, cf. 3:13,26; 4:25,27,30. See note at 3:13)
3. anointed (chriō, from which Christ is derived, cf Luke 4:18; Acts
4:27; 10:38)
This verse asserts several different ways that Jesus was sent and authorized
by YHWH. Jesus is God’s eternal plan and method of redemption and restoration
(cf. v. 28, see Special Topic at 1:8).
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
▣ “there were gathered together against Your
holy servant” Here is a list of the opponents to Jesus in Jerusalem.
1. Herod, the Roman appointed Edumean ruler of Palestine (see Special Topic
below)
2. Pontius Pilate, the Roman administrative leader of Palestine (see Special
Topic at 3:13)
3. Gentiles, which might refer to the Roman army or proselyte Jews
4. the “people of Israel,” which would refer to the Jewish authorities and
the Jewish mob who asked for Barabbas to be released and Jesus to be crucified
SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT
4:28 “Your hand and Your purpose predestined
to occur” Even before creation God had His plan of redemption (cf. Matt.
25:34; John 17:24; Eph. 1:4; I Pet. 1:20; Rev. 13:8; Acts 2:13; 3:18; 13:29).
These enemies of Christ only performed that which God wanted them to perform.
Jesus came to die (cf. Mark 10:45). The term translated here “predestine” is a
compound of the preposition
“before” and “to set bounds” (cf. Rom. 8:29,30; I Cor. 2:7; Eph. 1:5,11).
The definitive passages on predestination in
the NT are Rom. 8:28-30; Rom. 9; and Eph. 1:3-14. These texts obviously stress
that God is sovereign. He is in total control of all things, including human
history. There is a preset divine redemption plan being worked out in time.
However, this plan is not arbitrary or selective. It is based not only on God’s
sovereignty and foreknowledge, but also on His unchanging character of love,
mercy, and undeserved grace.
We must be careful of our western (American)
individualism or our evangelical zeal coloring this wonderful truth. We must
also guard against being polarized into the historical, theological conflicts
between Augustine and Pelegius or Calvinism and Arminianism.
Predestination is not a doctrine meant to limit
God’s love, grace, and mercy, nor to exclude some from the gospel. It is meant
to strengthen believers by molding their worldview. God’s love is
for all mankind (cf. I Tim. 2:4;
II Pet. 3:9). God is in control of all things. Who or what can separate us from
Him (cf. Rom. 8:31-39)? Predestination forms one of two ways to view life. God
views all history as present. Humans are time-bound. Our perspective and mental
abilities are limited. There is no contradiction between God’s sovereignty and
mankind’s free will. It is a covenantal structure. This is another example of
biblical truth given in paradoxical, dialectical, tension-filled pairs. Biblical
doctrines are presented from different perspectives. They often appear
paradoxical. The truth is a balance between the seemingly opposite pairs. We
must not remove the tension by picking one of the truths. We must not isolate
any biblical truth into a compartment by itself.
It is also important to add that the goal of
election is not only heaven when we die, but Christlikeness now (cf. Eph. 1:4;
2:10)! We were chosen to be “holy and blameless.” God chooses to change us so
that others may see the change and respond by faith to God in Christ.
Predestination is not a personal privilege, but a covenantal responsibility! We
are saved to serve! See Special Topic at 2:47.
4:29 “speak Your word” This is a present active infinitive. This is a prayer
for continual boldness (cf. Eph. 6:19 and Col. 4:3) and an affirmation of
inspiration (cf. II Tim. 3:15-17).
NASB“with all confidence”
NKJV, NRSV,
TEV“with all boldness”
NJB“with all fearlessness”
See Special Topic following.
SPECIAL TOPIC: BOLDNESS
(PARRHĒSIA)
4:30 “while you extend Your hand to heal”
This was an anthropomorphic phrase (see Special Topic at 2:33) used to describe
God revealing His compassion and power. The signs were a way to confirm the
gospel message. It was a radically different message from what they had heard
all their lives in the synagogue.
4:31 “the place where they had gathered
together was shaken” God encouraged these witnesses by another physical
demonstration of His power and presence, just as He did at Pentecost. The word
is used of wind blowing upon a sailing vessel.
▣ “all filled with the Holy Spirit”
Notice that here again all were filled (cf. 2:4; 4:8,31; 9:17; 13:9,52, see full
note at 5:17). This filling was for the bold proclamation of the gospel. Also
notice that tongues are not
mentioned. In Acts when tongues are mentioned, they are usually in an
evangelistic context of the gospel overcoming cultural-ethnic and/or
geographical barriers.
▣ “the word of God” The Jerome
Biblical Commentary (p. 180) has a good note about this phrase, “this is a
favorite Lucan way of expressing the Christian message (see 6:2,7; 8:14; 11:1;
13:5,7,44,46,48; 16:32; 17:13; 18:11). Variants of it are “te word of the Lord”
(8:25; 13:49; 15:35,36; 19:10,20; 20:35) or simply “the word” (4:29; 6:4; 8:4;
10:44; 11:19; 14:25; 16:6).”
This is the central question of faith, “Is the gospel presented in the NT the
word of God?” Faith energized by the Spirit says “yes”!!
▣ “with boldness” See Special Topic at
4:29.
NASB (UPDATED) TEXT: 4:32-35
32And the congregation of
those who believed were of one heart and soul; and not one of them
claimed that anything belonging to him was his own, but all things were common
property to them. 33And with great power the apostles were giving
testimony to the resurrection of the Lord Jesus, and abundant grace was upon
them all. 34For there was not a needy person among them, for all who
were owners of land or houses would sell them and bring the proceeds of the
sales 35and lay them at the apostles’ feet, and they would be
distributed to each as any had need.
4:32 “who believed were of one heart and
soul” The spirit of unity among the believers (cf. 1:14) reflected the
unity of the Triune God (cf. John 17:11,21,23; Eph. 4:4-6). These very words are
used in Mark 12:30 to reflect the first commandment in Deut. 6:4-5.
▣ “all things were common property to them”
They felt and acted like a family. This was the church’s first attempt to
finance ministry. It was voluntary and mutual, not mandatory. Love and concern,
not government or social leveling, was the motive!
4:33 “were giving testimony to the
resurrection” This was the central truth of their message ( cf. I
Corinthians 15). Jesus was alive!
▣ “and abundant grace was upon them all”
We learn from Paul’s letters that at a later time this church was very poor (cf.
Rom. 15:3; Gal. 2:10). Abundant grace, like abundant living (cf. John 10:10) has
little to do with material things. Notice this abundance was upon all of them,
not just the leaders, the possessors of certain gifts, or those of a certain
socio-economic level.
4:34 The church felt a responsibility
for one another. Those who had, gave freely to those in need (cf. v. 35). This
is not communism, but love in action.
4:35 “lay them at the apostles feet”
This is a cultural idiom of giving something to another. They laid their goods
and money at the Apostles’ feet because they had laid their lives at Jesus’
feet.
▣
“they would be distributed”
This is an imperfect passive indicative,
which shows continual action in past time. This follows the synagogue pattern of
helping the poor and needy.
▣ “as
any had need” There is an interesting comment in Klein, Blomberg, and
Hubbard’s Introduction to Biblical Interpretation, pp. 451-453, that
Marx’s manifesto contains two quotes from Acts:
1. “from each according to his ability” – 11:29
2. “to each according to his need”
The hermeneutical problem is that modern people try to use the Bible to
support that which the Bible itself never addressed or realized. The Bible
cannot mean to us what it never meant to the original author or hearer. We can
apply the text in different ways to our cultural and existential situation, but
our application must be inseparably linked to the original author’s intended
meaning. Every biblical text has only one meaning, but many applications or
significances. (See my Biblical Interpretation Seminar at
www.freebiblecommentary.org )
NASB (UPDATED) TEXT: 4:36-37
36Now Joseph, a Levite of
Cyprian birth, who was also called Barnabas by the apostles (which translated
means Son of Encouragement), 37and who owned a tract of land, sold it
and brought the money and laid it at the apostles’ feet.
4:36 “Joseph, a Levite” The Old
Testament forbade priests to own land, but the Roman authorities had changed
many things in Palestine.
▣ “called Barnabas by the apostles (which
translated means Son of Encouragement)” This is the popular meaning of
“Barnabas.” In Aramaic it could have meant “son of prophecy” or in Hebrew
possibly “son of Nebo” (AB, vol. 1). He was an early leader in the Jerusalem
church and Paul’s friend and missionary companion. Eusebius, an early church
historian, says that he was one of the seventy in Luke 10.
4:37 “who owned a tract of land” He
was a man of means (like Nicodemus and Joseph of Aramathea). Chapter 5 shows the
potential for abuse in this method of financing ministry (e.g., jealousy, lying,
and death).
DISCUSSION QUESTIONS
This is a study
guide commentary, which means that you are responsible for your own
interpretation of the Bible. Each of us must walk in the light we have. You, the
Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought-provoking, not definitive.
1. Who are the Sadducees? Why were they so mad?
2. What is the Sanhedrin?
3. What is the significance of Ps. 118?
4. Why is v. 12 so significant?
5. Does the predestination of v. 28 refer to individuals or God’s plan of
redemption? Why?
6. Is Luke trying to set a precedent for the church in 4:32-5:11?
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