More study helps at www.daretoventure.org. 1

ACTS: The Divine Power Unleashed

The Can’t Help It Theme (Acts 3:1 - 4:31)

April 13, 2014

ACTS 3:1-26

The Lame Beggar Healed

1 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2 And a

man lame from birth was being carried, whom they laid daily at the gate of the temple that is called

the Beautiful Gate to ask alms of those entering the temple. 3 Seeing Peter and John about to go into

the temple, he asked to receive alms. 4 And Peter directed his gaze at him, as did John, and said,

"Look at us." 5 And he fixed his attention on them, expecting to receive something from them. 6 But

Peter said, "I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of

Nazareth, rise up and walk!" 7 And he took him by the right hand and raised him up, and

immediately his feet and ankles were made strong. 8 And leaping up he stood and began to walk,

and entered the temple with them, walking and leaping and praising God. 9 And all the people saw

him walking and praising God, 10 and recognized him as the one who sat at the Beautiful Gate of

the temple, asking for alms. And they were filled with wonder and amazement at what had

happened to him.

Peter Speaks in Solomon's Portico

11 While he clung to Peter and John, all the people, utterly astounded, ran together to them in the

portico called Solomon's. 12 And when Peter saw it he addressed the people: "Men of Israel, why do

you wonder at this, or why do you stare at us, as though by our own power or piety we have made

him walk? 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers,

glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he

had decided to release him. 14 But you denied the Holy and Righteous One, and asked for a

murderer to be granted to you, 15 and you killed the Author of life, whom God raised from the dead.

To this we are witnesses. 16 And his name--by faith in his name--has made this man strong whom

you see and know, and the faith that is through Jesus has given the man this perfect health in the

presence of you all. 17 "And now, brothers, I know that you acted in ignorance, as did also your

rulers. 18 But what God foretold by the mouth of all the prophets, that his Christ would suffer, he

thus fulfilled. 19 Repent therefore, and turn again, that your sins may be blotted out, 20 that times

of refreshing may come from the presence of the Lord, and that he may send the Christ appointed

for you, Jesus, 21 whom heaven must receive until the time for restoring all the things about which

God spoke by the mouth of his holy prophets long ago. 22 Moses said, 'The Lord God will raise up

for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23

And it shall be that every soul who does not listen to that prophet shall be destroyed from the

More study helps at www.daretoventure.org. 2

people.' 24 And all the prophets who have spoken, from Samuel and those who came after him, also

proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with

your fathers, saying to Abraham, 'And in your offspring shall all the families of the earth be blessed.'

26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you

from your wickedness."

ACTS 4:1-31

1 And as they were speaking to the people, the priests and the captain of the temple and the

Sadducees came upon them, 2 greatly annoyed because they were teaching the people and

proclaiming in Jesus the resurrection from the dead. 3 And they arrested them and put them in

custody until the next day, for it was already evening. 4 But many of those who had heard the word

believed, and the number of the men came to about five thousand. 5 On the next day their rulers

and elders and scribes gathered together in Jerusalem, 6 with Annas the high priest and Caiaphas

and John and Alexander, and all who were of the high-priestly family. 7 And when they had set

them in the midst, they inquired, "By what power or by what name did you do this?" 8 Then Peter,

filled with the Holy Spirit, said to them, "Rulers of the people and elders, 9 if we are being examined

today concerning a good deed done to a crippled man, by what means this man has been healed, 10

let it be known to all of you and to all the people of Israel that by the name of Jesus Christ of

Nazareth, whom you crucified, whom God raised from the dead--by him this man is standing before

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

cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given

among men by which we must be saved." 13 Now when they saw the boldness of Peter and John,

and perceived that they were uneducated, common men, they were astonished. And they

recognized that they had been with Jesus. 14 But seeing the man who was healed standing beside

them, they had nothing to say in opposition. 15 But when they had commanded them to leave the

council, they conferred with one another, 16 saying, "What shall we do with these men? For that a

notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we

cannot deny it. 17 But in order that it may spread no further among the people, let us warn them to

speak no more to anyone in this name." 18 So they called them and charged them not to speak or

teach at all in the name of Jesus. 19 But Peter and John answered them, "Whether it is right in the

sight of God to listen to you rather than to God, you must judge, 20 for we cannot but speak of what

we have seen and heard." 21 And when they had further threatened them, they let them go, finding

no way to punish them, because of the people, for all were praising God for what had happened. 22

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

The Believers Pray for Boldness

23 When they were released, they went to their friends and reported what the chief priests and the

elders had said to them. 24 And when they heard it, they lifted their voices together to God and said,

"Sovereign Lord, who made the heaven and the earth and the sea and everything in them, 25 who

through the mouth of our father David, your servant, said by the Holy Spirit, "'Why did the Gentiles

More study helps at www.daretoventure.org. 3

rage, and the peoples plot in vain? 26 The kings of the earth set themselves, and the rulers were

gathered together, against the Lord and against his Anointed'-- 27 for truly in this city there were

gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius

Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan

had predestined to take place. 29 And now, Lord, look upon their threats and grant to your servants

to continue to speak your word with all boldness, 30 while you stretch out your hand to heal, and

signs and wonders are performed through the name of your holy servant Jesus." 31 And when they

had prayed, the place in which they were gathered together was shaken, and they were all filled

with the Holy Spirit and continued to speak the word of God with boldness.

3:1–10

Healing in His Name

Luke here provides the most prominent example of the wonders he mentioned in 2:43.

3:1. There were hours of prayer at the morning and evening offerings (cf. 2:42); the time of prayer

for the evening offering mentioned here is about 3 p.m. (The Dead Sea Scrolls and later sources

suggest also a third time of prayer, probably at sunset.)

3:2–3. The “Beautiful Gate” was probably a popular title for the Nicanor Gate (named for its

Alexandrian donor), the main and largest gate, made of the most expensive bronze. It was in the

Court of the Women on the east, facing the gate of the sanctuary, and must have been especially

beautiful in the light of the rising sun. Situated above fifteen steps, beyond which neither women

nor the maimed and unclean could pass, it may have hosted beggars on its steps who could appeal

to those going to the Court of Israel.

Begging alms at public places was common in antiquity, although other peoples did not stress

charity as the Jewish people did. In Judaism only those who could not work made their living this

way, but charity was highly regarded, and the lame or blind would not have to go hungry, especially

if they were near the temple. Congenital infirmities were thought harder to cure than other kinds

(Jn 9:32).

3:4–10. Ancient miracle workers usually prayed or invoked spirits rather than commanded the sick

person to be healed (the New Testament also recommends prayer—Jas 5:14); but the Old

Testament has ample precedent for doing miracles by simply declaring the word of the Lord, as a

prophet speaking God’s will (e.g., 2 Kings 1:10; 2:14, 21–22, 24; 4:43; 5:10). “In the name of Jesus

Christ” here probably means “acting as his representative, (I say to you)” or “Jesus cures you” (Acts

3:16; 4:10–12; cf. comment on Jn 14:12–14).

3:11–26

A Preaching Opportunity

Signs and wonders often provide opportunity for witness in Acts, but the emphasis is always on the

More study helps at www.daretoventure.org. 4

proclamation of the good news itself.

3:11. From the steps of the Beautiful Gate Peter, John and the beggar pass through the temple

courts to the eastern colonnade, which supposedly remained from Solomon’s temple (see comment

on Jn 10:23).

3:12. Jewish people often thought wonderworkers did miracles (e.g., causing rain) by their great

piety, which required God to pay attention to them. Luke emphasizes that the apostles were normal

people, filled with God’s Spirit (Acts 14:15).

3:13. The “God of Abraham, Isaac and Jacob” was celebrated in the daily prayers; “servant” alludes

to Isaiah (see comment on Mt 12:15–18).

3:14. “Holy One” applied especially to God in Jewish literature; “Righteous One” was also usually a

title for God, although it applied to Enoch, Noah, some rabbis and others as well; the Dead Sea

Scrolls spoke of their founder as “the teacher of righteousness.” The context would indicate to

whom the title applied.

Because the healing did not occur during a feast, most of Peter’s audience is now Jerusalemite

or Palestinian (contrast 2:23); but the corporate accusation against his hearers here is no stronger

than denunciations of Old Testament prophets (e.g., Amos 2:6–3:8). Calling a revolutionary

(Barabbas) a “murderer” (cf. Lk 23:19) would have alienated those with revolutionary sympathies.

3:15. “Prince” (NASB) or “author” (NIV) was used for founders and protectors of Greek cities, for

heads of clans or military judges (Old Testament), or for commanders who lead the way; it was

sometimes applied to Greek divine heroes such as Heracles. Here it may mean the leader who

pioneered the way of (resurrection) life (contrast the murderer of 3:14), who forged on ahead of

others to make the way for them to live as well. Luke’s language employs irony (a frequent literary

device): when the Jerusalemites accepted a murderer (3:14), they killed the author of life.

3:16–17. The Old Testament and Judaism regarded willful sin (Num 15:30–31) as far more heinous

than sins of ignorance (Num 15:22–29), but both were sinful, and they also regarded ignorance of

God’s truth as sinful (e.g., Is 1:3; 29:11–12; Hos 4:6).

3:18. Later Jewish teachers sometimes said hyperbolically that the entire message of the prophets

dealt with the messianic era or Jerusalem’s restoration, or with other favorite topics. Later teachers

often said that a Messiah would suffer and spoke of two Messiahs, one who would suffer and one

who would reign, but the Christians seem to have been the first to proclaim the concept of a

suffering Messiah.

3:19. Jewish teachers differed on whether Israel’s repentance had to precede its ultimate

restoration, or whether God would simply bring it about in a predetermined time. In the Old

Testament prophets, Israel’s repentance had to precede it; following the Old Testament, some later

Jewish traditions (e.g., Jubilees 1:15–18; 23:26–27) stressed Israel’s repentance as the goal of

history.

More study helps at www.daretoventure.org. 5

3:20–21. Christ would not return again until the time to restore Israel (1:6) and the world had

come. Many Greek writers spoke of the universe’s “cycles”: it was periodically destroyed by fire and

reborn. But Jewish people expected Israel’s restoration; this was a central message of the Old

Testament prophets (e.g., Is 40:9–11; Jer 32:42–44; Ezek 37:21–28; Hos 11:9–11; 14:4–7; Amos

9:11–15), and Peter seems to have it in view here.

3:22–23. Other New Testament texts also apply Deuteronomy 18:15 and 18 to Jesus. Some other

sources (e.g., Samaritan documents and the Dead Sea Scrolls; not usually the rabbis) also applied

this text to a future prophet like Moses; some leaders whose followers thought they were prophets

tried to duplicate miracles of Moses or Joshua, probably indicating that they sought this role.

Josephus states that their miracles failed, however.

3:24–26. Peter’s hearers are spiritually “heirs of the prophets”; on the prophecies see 3:18. Because

Abraham’s blessing for the nations (Gen 12:3) was to come through them, the servant (3:13) had

been sent to be the blessing to them first.

4:1–12

Arraigned by the Temple Authorities

4:1. The Sadducees controlled the temple hierarchy and most of the resident priesthood. The sagan,

or captain of the temple guard (a local police force permitted by the Romans and made up of

Levites), is known from other sources and is probably the same official called “the king’s captain” in

Herod the Great’s day.

4:2. Sadducees disagreed with the Pharisaic doctrine of the resurrection, but Pharisees posed less

of a threat to them than the Christians, for the Pharisaic doctrine was only a theoretical hope for the

future. From the Jewish perspective, the apostolic witness that one person had already been raised

would proclaim that the resurrection had been inaugurated. By guaranteeing rather than simply

teaching the future hope of the resurrection, the disciples threatened the Sadducees’ security as

leaders of the people.

4:3. Peter and John had come up to the temple about 3 p.m. (cf. 3:1), hence sundown is near. No

longer dealing with someone overturning tables in the temple, the aristocracy is content to follow

the law and wait till the next day to try them (night trials were illegal).

4:4. Estimates of Jerusalem’s population at this time vary from 25,000 to 85,000, and Josephus said

that there were only 6,000 Pharisees in Palestine. A total of 5,000 Jewish Christian “men” in

Jerusalem, not including women and children (so the Greek here), is thus quite substantial. Because

they were in the outer court, the converts surely included women as well.

4:5. The Jewish authorities mentioned here represent the Sanhedrin, the Jewish ruling court of

Jerusalem; presumably they gather in their meeting hall in the vicinity of the temple.

4:6. These officials were widely known. Like other writers of his day, Luke uses “high priest” loosely

More study helps at www.daretoventure.org. 6

for any officials of the high priestly household; Caiaphas was officially high priest at this time (see

comment on Jn 11:49; 18:13). The rabbis and Dead Sea Scrolls (as well as other sources like 2

Baruch) offer an unflattering picture of the final generations of the temple aristocracy, with whom

they did not get along.

4:7. Trial scenes, as much as pirates and other hardships, were standard suspense-builders in

ancient stories.

4:8. In the Old Testament, the Spirit often came upon God’s servants for specific tasks (e.g., Ex

35:31; Judg 14:6) and is especially associated with prophecy and prophetic speech (i.e., the ability

to speak what God is saying).

4:9–12. Salvation “in the name” (v. 12) alludes to Peter’s earlier exposition of Joel 2:32 (Acts 2:21);

the term translated “saved” includes making whole (i.e., healing the man—so v. 9, literally). Peter

learned this use of Psalm 118:22, cited here in verse 11, from Jesus; see Luke 20:17.

4:13–22

God’s Authority Rather Than the Hierarchy’s

4:13. “Unschooled” means not trained in Greek rhetoric (public speaking), as the priestly

aristocracy would be. (It could also mean that they were not trained under a recognized rabbi, if the

aristocrats were too arrogant to count Jesus as a recognized rabbi.) Popular Greek philosophers

used to boast that they were not educated in rhetoric and lived simple lives, so what strikes the

Sanhedrin as a weakness of Peter and John would strike many of Luke’s readers as a strength. But

the reason for their “uneducated” boldness is obvious: they had been educated by Jesus, who was

himself bold and “uneducated.” (It was widely understood that disciples regularly reflected the

lifestyle and character they had learned from their teachers.)

4:14–18. Both the disciples and the priestly aristocracy recognize that there is no valid basis for a

legal charge. Still, as custodians of the temple, the priestly aristocracy has the police power to

control teachings on what they consider their grounds. Some Jewish teachers argued that miracles

would not validate another’s teaching if it did not accord with their own reasoning from Scripture

and tradition.

4:19–22. Philosophers often stressed obeying God rather than people, following truth rather than

social convenience; Socrates, who refused to be silent even on pain of death, was a notable example.

The Old Testament prophets (such as Nathan, Elijah and Jeremiah, who confronted kings, or Uriah,

who suffered martyrdom—Jer 26:20–23) are even clearer examples. Whether the readers’

background is Greek or Jewish, it would be clear to them who is on the side of right.

4:23–31

Praise in the Face of Persecution

More study helps at www.daretoventure.org. 7

4:23–24. Although choruses in Greek drama recited lines together, here “with one accord” (KJV,

NASB) simply means “together, in unity” (the same word occurs in 1:14; 2:46; 5:12). This is not a

unified liturgy as eventually became standard in synagogues; scholars do not even all agree that

prayers were recited in unison in most Palestinian synagogues in this period. Instead, the text

probably means simply that someone inspired by the Spirit led the prayer.

The prayer begins by confessing God’s sovereignty (his power to answer prayer) with lines

from Psalm 146:6 on God’s faithfulness to vindicate the oppressed; he is greater than their

opponents.

4:25–28. Psalm 2 refers plainly to a royal descendant of David, particularly the Messiah against

whom the rulers were gathered. (Later rabbis applied this text to Gog and Magog, nations gathered

against the Messiah and Israel). In verse 27 the believers recognize the fulfillment of that

opposition in Jesus’ opponents. This is a recognition that the opposition to Jesus (and to

themselves) is according to God’s will.

4:29–31. Prayers for vindication were common in the Old Testament and Judaism (see 2 Chron

24:21–22; Ps 109:6–20; see also Rev 6:10), but this is a prayer for faithfulness and boldness (cf. Ps

138:3). Although Judaism boasted stories of rare miracle workers and paganism had local healing

shrines and some magicians, a movement trusting God for such widespread miracles (cf. Acts 2:43;

5:12) is unparalleled.1

3:1–4:31 The incident at the temple gate

The church began to find itself opposed by the leaders of Jerusalem, just as their Lord had been. In

this unusually long narrative, one thing seems inevitably to lead to another. A happy and innocent

beginning of a healing understandably attracted a crowd to whom Peter felt obliged to explain the

event, and he did so evangelistically. This teaching happened in the temple and went against the

views of the temple leaders, not only on the subject of Jesus but on matters such as resurrection. So

the authorities took a dim view of the proceedings and had Peter and John brought before some

very intimidating judges, who found themselves, for the time being, uncertain how to act. Even

though the apostles were released, it is clear from the prayer for courage that closes the episode

that the whole church took this opposition most seriously.

1 The Christians continued to go to the temple and one day Peter and John came across a

cripple at his regular begging-station at the temple gate called Beautiful. This was a clever place to

beg, since people on their way to worship were less likely to ignore him. Even so, in such a busy

place, the request for money must have become something of an empty repetition. 4–5 This is

1 Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Ac 3:1–4:37).

Downers Grove, IL: InterVarsity Press.

More study helps at www.daretoventure.org. 8

perhaps why the narrator records that Peter and John looked straight at him. There was a real

meeting that took place. Marshall writes: ‘What could have been simply the occasion of mechanical

charity is turned into a personal encounter’ (Acts [IVP, 1980], p. 88). As a result the expectations of

the crippled man were raised, but not high enough.

6 Having just read (2:44–47) about how the Christians sold their possessions to support any

among them who had need, the readers’ expectations, too, are raised. But instead of illustrating

how generous the Christians were with their money, here Luke shows us the reason why material

goods were regarded so casually. The Christians had something even better to share. What Peter

had (and gave) was the wholeness that comes through faith in the name, or authority, of Jesus Christ.

7 Continuing with the theme of personal interaction, Luke tells us that Peter took the man by the

right hand and helped him up, and in that action instantly the man’s feet and ankles became strong.

8 The picture of this man, who earlier had had to be carried into position, now not only walking

but also jumping in his praise of God is all the more striking for the undignified spectacle this must

have been in the temple courts. 9–10 One can well imagine people’s surprise and amazement as

they began to recognize him.

11 Solomon’s Colonnade was a portico that stretched along the east side of the temple’s outer

court. John’s gospel tells us that Jesus himself taught there (Jn. 10:23), and it seems to have been a

favourite meeting place for the Christians (cf. Acts 5:12). The beggar held on to Peter and John, and

all the people came running to them, as if the disciples themselves were ‘holy men’ or healers.

12–16 On Luke’s use of speeches in general, see the remarks on 2:14. Peter began his address

to the people by deliberately turning their attention away from himself, denying any special power

or godliness. Instead he focused their attention on the God that they worshipped already and God’s

approval and resurrection of Jesus. In v 16 Peter seems to imply that human beings cannot even

rightfully claim faith as their own. Rather he is speaking of Jesus’ name and the faith that comes

through him.

As in the Pentecost speech above, much is made in vs 13–15 of the people’s well-known

rejection of Jesus, in stark contrast to God’s vindication of him, of which the disciples are witnesses,

just as the people present are witnesses of the power in the healing. Again, the emphasis in a

sentence like you killed the author of life, but God raised him from the dead is on the phrase but God,

indicating God’s acceptance of the rejected one (see esp. 4:11 below).

17–21 Peter did not say what terrible people they were for rejecting Jesus, but rather I know

that you acted in ignorance. The call in v 19 to repent, then, and turn to God is for their sins in general.

Their ignorance did not place them beyond the need of repentance, but neither did their direct

involvement in Jesus’ condemnation place them beyond redemption’s reach.

Many modern Jews look forward to the coming of the Messiah as a time of peace and prosperity

for the whole earth. If, as seems likely, many first-century Jews thought similarly, then it would

have been important for Peter to clarify that although the Jewish Messiah had come, the Messianic

age in its fullness was still to come when he returns (20). His audience’s participation in these times

More study helps at www.daretoventure.org. 9

of refreshing (19) when the time comes for God to restore everything (21) hinged upon their attitude

towards Jesus.

22–26 Peter spoke throughout this speech of ‘the fathers’ (13) and ‘the prophets’ (18, 21, 24,

25). He next quoted from Moses (Dt. 18:15, 18–19) to make clear the danger of continuing to reject

God’s chosen one (23).

The speech ends with Peter making it clear that he regarded the Jews as in a unique position. He

told them that they were heirs of the prophets and of the covenant, that Jesus was sent first to you to

bless you, and that it is through them that all peoples on earth will be blessed (see Gn. 12:3; 18:18;

22:18).

4:1–4 Acts is the story of the triumphant spread of the good news from the Jews to the rest of

the world, but we must not forget that it begins with the Jews, whom God prepared through their

history and through the Scriptures. Although the gospel reaches some interesting places and people

later in the book, we never again see the mass positive response to the message that we see in 2:41

and here in 4:4, when the numbers grew to about five thousand.

The response, however, was not uniformly positive. Some of the people in positions of authority

in the temple were provoked not by the fact that these were former disciples of Jesus but by the fact

that the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead.

Imagine how you might feel if the members of some sect began to use your church building to

preach their own doctrines. The fact that these Galileans were teaching at all might have been

tolerated, but the Sadducean temple authorities would have been unhappy about anyone

proclaiming resurrection, which they did not believe the Scriptures taught (cf. Lk. 20:27).

5–12 After having spent the night in prison, Peter and John were brought before the national

Jewish leaders. The question that they faced, By what power or what name did you do this? could

well be paraphrased, ‘On whose authority did you do this?’ and amounts essentially to ‘Who do you

think you are?’ The authorities’ reaction in v 13 below indicates that it was not a question to which

they expected a substantial answer; in terms of the temple and Jewish religion, there was no higher

earthly authority than the high priest, who was present.

The question asked probably referred to the teaching and proclaiming that formed the problem

in 4:2 above. The vagueness of the wording, however, allowed Peter to backtrack to the act of

kindness, the healing. The whole episode, after all, came about only because Peter explained the

healing to the enthusiastic crowd.

In vs 10–11 we have once again the reversal theme found in 2:23–24 and 3:15. As in those

passages, the emphasis is not upon the wickedness of people’s actions but rather on the fact that

the negative decision was overruled and reversed by the ultimate authority, God.

The answer to the question comes in v 12—Peter claimed a higher authority than that of the

high priest: there is no other name under heaven given to men by which we must be saved.

More study helps at www.daretoventure.org. 10

13–17 The courage of Peter and John in such circumstances is astonishing. It is perhaps the

more so for us who know, as the council did not, that when some of these same men accused Jesus a

few weeks before this, Peter timidly cowered outside. Far from facing up to the high priest then, he

had made frightened alibis to servants (Lk. 22:54–62).

In the Sanhedrin’s conference together, the question of the truth of the apostles’ claims was not

discussed, only how they might stop this thing from spreading.

18–22 Ordered not to speak or teach at all in the name of Jesus, Peter and John bravely replied

Judge for yourselves whether it is right in God’s sight to obey you rather than God. To claim to know

God’s will better than the high priest and ruling council was no small claim. What is stressed here,

as throughout the story, is the inevitability: We cannot help speaking about what we have seen and

heard.

That the man who was miraculously healed was over forty years old emphasizes the radical

nature of the cure (since he had been cripped from birth; 3:2) and also clarifies how well and

widely known he must have been.

23–31 When the two returned to their people and reported what had occurred, the first

reaction of the church was to raise their voices together in prayer to God. But it was not primarily a

prayer of triumph, celebrating the release of the disciples, but a prayer for courage and strength

against expected, prophetically foretold, opposition. The quotation is once again from Psalms (2:1–

2). When the believers prayed about the Jewish king Herod meeting with the Roman ruler Pilate,

and the Gentiles conspiring with Israel (27), it is clear that they felt that everyone was against them

as everyone had been against Jesus. Oddly, however, they didn’t pray for the defeat of the evil forces,

or for their own safety, but rather for boldness and for the hand of God to heal and perform signs

and wonders. Their answer came with the awesome shaking of their meeting place and the granting

of their request to speak boldly.

4:32–5:11 Hypocrisy in the early church

Having described how the church began to come under fire from outside, Luke now tells that all

was not perfect inside the community either. This section begins with a brief summary very like

2:43–47, but this time leading into a less savoury incident inside the Christian community, the story

of Ananias and Sapphira.

32 As in ch. 2, what is important here is not to whom the possessions actually belonged, but

rather the believers’ attitude toward them. Once again it is clear that the selling of goods had to do

with need and was not a formal condition of membership (34).

36–37 A particular example of this attitude was displayed by Barnabas from Cyprus, who will

More study helps at www.daretoventure.org. 11

become a very important character later in the book.2

3:1. Apparently there were several times for prayer at the Jerusalem temple—9 A.M., 12 noon,

and 3 P.M. Perhaps the hour of 3 P.M. is stated here because it helps explain 4:3.

3:2. The description of a man crippled from birth emphasizes his hopeless condition. He was

more than 40 years old (4:22). People carried him every day to the temple gate named Beautiful

so that he could beg. This may have been the eastern gate of the temple area that led from the court

of the Gentiles into the women’s court.

3:3–11. God’s supernatural healing of the crippled man through Peter and John (v. 7), together

with his exuberant response (v. 8), attracted a crowd amazed (filled with wonder and

amazement) at what had taken place. They ran and assembled at Solomon’s Colonnade, a portico

of columns running the length of the east side of the outer court (cf. 5:12). Two other cripples were

healed in Acts (9:32–34; 14:8–10).

3:12. Peter assessed the situation and used it as an opportunity to preach. His message

included: (a) an explanation (vv. 12–16) and (b) an exhortation (vv. 17–26).

3:13–15. Peter attributed the power for healing to Jesus, here described as God’s Servant (cf. v.

26; 4:27, 30). This term recalls the title “Servant of Yahweh” in Isaiah 42:1; 49:6–7; 52:13; 53:11.

Interestingly forms of the verb handed … over (paradidōmi) are used twice in Isaiah 53:12 in the

Septuagint. This lowly Servant (cf. Phil. 2:6–8) was exalted (glorified; cf. John 12:23; 17:1; Acts

2:33; Phil. 2:9; Heb. 1:3–4, 8) by the God of the Jews’ ancestors, Abraham, Isaac, and Jacob (cf.

Gen. 32:9; Ex. 3:6, 16; Matt. 22:32; Mark 12:26; Luke 20:37; Acts 7:32). Peter emphasized with

sledgehammer effect three contradictions in the people’s conduct (3:13–15). First, he said the Jews

demanded Christ’s death when Pilate … had decided to let Him go. Second, the Jews disowned

the Holy and Righteous One and demanded the release of a murderer. Third, Israel killed the

Author of life but God raised Him from the dead. Peter’s titles of Christ are interesting: “His

Servant Jesus,” “the Holy and Righteous One” (cf. Heb. 7:26), and “the Author of life” (cf. John 10:10).

In the third title the irony is strong: they killed the Author of life but He was raised to life from the

dead! (On Jesus’ resurrection, see comments on Acts 2:24. On witnesses of the Resurrection, see

2:32.)

3:16. The crippled man’s healing came because of his faith in the name of Jesus. Faith was

also evident in many of those whom Jesus healed (e.g., Mark 5:34; 10:52; Luke 17:19). In Bible

times a person’s name represented him and his characteristics. In Acts, Luke spoke of “the name”

(of Jesus) at least 33 times (cf. Acts 2:21, 38; 3:6, 16; 4:7, 10, 12, 17–18; 5:28, 40–41; etc.).

2 New Bible commentary: 21st century edition. 1994 (D. A. Carson, R. T. France, J. A. Motyer & G. J.

Wenham, Ed.) (4th ed.) (1072–1075). Leicester, England; Downers Grove, IL: Inter-Varsity Press.

More study helps at www.daretoventure.org. 12

3:17–18. Peter’s exhortation begins here. The people with their leaders (cf. Luke 23:13) had

acted in ignorance (cf. Acts 17:30; Eph. 4:18; 1 Peter 1:14) in the sense that they did not recognize

who Jesus really is. So God gave them further opportunity to repent. Though they crucified Him in

ignorance, the suffering of Christ fulfilled Old Testament prophecies (cf. Acts 17:3; 26:23).

4:1–2. Involved in this apprehension of Peter, John, and the healed man (v. 14), were the

priests and the captain of the temple guard and the Sadducees. Since the captain of the temple

guard was responsible for maintaining order in the temple, it is no surprise that he, along with the

priests and Sadducees, interrupted Peter and John in order to disband the mob (cf. 3:11).

The priests were primarily Sadducees in their religious affiliation (5:17); so the principal

accusers were Sadducees. These people were distinguished by several characteristics: (a) a

disbelief in a bodily resurrection and a denial of the existence of angels or spirits (23:8); (b) loyalty

to the Roman government; (c) a desire to maintain the status quo; (d) an association with the

wealthy class; and (e) adherence only to the Pentateuch. The Sadducees were greatly disturbed by

Peter and John’s preaching because it directly opposed the Sadducees’ denial of the resurrection

and would also shake the establishment.

4:3. The two apostles were incarcerated overnight because it was already evening, that is, late

afternoon (cf. 3 P.M. in 3:1), too late for a trial.

4:4. One of the subthemes of Acts is the growth of God’s Word in spite of opposition. Like a

juggernaut the message irresistibly moved ahead. Two leading apostles were bound, but the Word

of God cannot be bound! (Cf. 28:30–31; Phil. 1:12–14.)

4:5–6. Luke’s careful description of the Jewish leaders underscores the pomp and power of this

assembly. Simple fishermen were in the midst of the highest leaders in the land! The rulers, elders,

and teachers of the Law included the Sanhedrin, the Jewish supreme court (cf. v. 15). Annas was

Caiaphas’ father-in-law. Annas had been high priest from A.D. 6 to 15, and was deposed. His son-in-

law Caiaphas was priest from A.D. 18 to 36. But apparently Annas, being something of a priestly

statesman, was still thought of by the Jews as their high priest. (See the chart on Annas’ family. Cf.

comments on Luke 3:2; John 18:13; Acts 7:1.) The assembly had examined Jesus on trial; now,

ironically, they were facing two of Jesus’ prominent—and bold—followers! Nothing is known of the

John and Alexander mentioned here.

4:7–10. When Peter and John were brought before the Sanhedrin, and were asked the basis of

their authority, Peter, the spokesman, was filled with the Holy Spirit (cf. 2:4). This is Peter’s

fourth speech already in the Book of Acts! Speaking with irony, he said, in effect, “Are we on trial for

doing a good deed to a cripple?” The miracle was done not in their power, but by the name of

Jesus Christ (cf. 3:16; 4:7, 12, 17–18). Though they had crucified Jesus, God had raised Him from

the dead (cf. 2:23–24; 3:15).

4:11. The One who healed the cripple was the Stone which the builders rejected. Here Peter

quoted Psalm 118:22. The background of this verse is disputed. The rejected stone (Ps. 118) may be

(a) an actual building stone, (b) the nation of Israel, or (c) David. Or it may also be a proverb with

More study helps at www.daretoventure.org. 13

no specific application. Most probably, to David the rejected stone in Psalm 118:22 meant Israel, a

nation spurned by other nations. At any rate, the verse finds its ultimate fulfillment in Christ Jesus

who is the “ideal” Israel (cf. Isa. 5:1–7; Matt. 2:15; 21:42; Mark 12:10; Luke 20:17; 1 Peter 2:7). The

rejected Stone (Christ rejected by the nation in their crucifying Him) is the Capstone, the

resurrected Lord.

4:12. The word salvation goes back to Psalm 118 which Peter had just quoted, for it is a

prominent theme there. Verses 22–29 in that psalm anticipate millennial deliverance. In Acts 4:12

Peter was speaking not only of individual justification, but also of national salvation, predicted in

Psalm 118.

The rulers were thus put on the defense! They had rejected the only Savior of Israel and they

were preventing the completion of God’s building. Thus no other way of salvation is available to

people (cf. John 14:6; 1 Tim. 2:5).

4:13–14. The authorities were astonished (cf. 3:10) that Peter and John … unschooled

(agrammatoi, “illiterate”) and ordinary (idiōtai) men, spoke with such courage. Courage (parrēsia,

“boldness” or “courage to speak openly and frankly”) is another theme prominent in Acts (2:29;

4:13, 29, 31; 28:31; cf. the verb “to speak boldly” in 9:27–28; 13:46; 14:3; 18:26; 19:8; 26:26). The

Sanhedrin, realizing that Peter and John had been with Jesus (cf. John 7:15), were silenced. The

apostles were thus experiencing what Christ had promised (Matt. 10:19–20; Luke 12:11–12; 21:15).

4:15–17. Significantly the authorities could not and did not deny the reality of the miracle.

They deliberately refused to mention the word “Jesus”; they referred to Him as this name (cf. the

high priest’s same refusal in 5:28).

Perhaps Luke obtained this information about what went on behind the closed doors from

someone such as Nicodemus or Paul. Even though Paul was not a Sadducee, he probably would

have had access to such information.

The Sanhedrin, the supreme court and administrative body of the Jews, consisted of 71

members, including the high priest. Most of them were Sadducees. In Acts this was the first of four

times some of Jesus’ followers were brought before the Sanhedrin (cf. Peter and the apostles, 5:27;

Stephen, 6:12; and Paul, 22:30).

4:18–22. When Peter and John were commanded … not to speak or teach at all in the name

of Jesus, they rejoined that they must obey God rather than human authorities (cf. 5:29). They

were simply being witnesses as Christ had commanded them (1:8). The authorities threatened

them (apparently with punishment if they continued to preach Jesus) and released them. They were

afraid to punish them then because all the people were praising God (cf. 3:9; 5:26).

c. The supplication (4:23–31)

Three movements may be discerned in this prayer of the early church: (1) God is sovereign (v.

24). (2) God’s plan includes believers’ facing opposition against the Messiah (vv. 25–28). (3)

More study helps at www.daretoventure.org. 14

Because of these things they petitioned God to grant them boldness to preach (vv. 29–30).

4:23–24. Interestingly the believers (Peter and John’s own people), faced with persecution,

acknowledged God’s sovereign creative power.

4:25–27. The words by the Holy Spirit through the mouth of … David point up, as do many

passages, the divine inspiration of Scripture through human agents (cf. 28:25). Acts 4:25–26

contains a quotation from Psalm 2:1–2, which is prophetic of the Tribulation. In a preliminary sense

Peter saw the opposition to the Messiah, God’s Anointed One (tou Christou; cf. “anointed,” Acts

4:27)—predicted by David in Psalm 2—as fulfilled in the early church. The parallels are obvious.

Nations (ethnē, Acts 4:25) compare with Gentiles (ethnesin, v. 27); peoples (laoi, v. 25)

compare with people of Israel (laois Israēl, v. 27); kings (v. 26) compare with Herod (v. 27); and

rulers (v. 26) compare with Pontius Pilate (v. 27).

4:28–30. Just as God’s sovereign power and will had decided beforehand that Christ should

be opposed, so now Peter and John prayed for God’s power to be manifested in great boldness for

the apostolic church. They also petitioned the Lord for supernatural ability to heal and to perform

miraculous signs (sēmeia; cf. 2:43) and wonders (terata; cf. 2:43) through the name of … Jesus.

4:31. The Lord’s answer to the believers’ prayer for boldness was preceded by a shaking of their

meeting place. The answer also included a supernatural filling with the Holy Spirit (cf. v. 8). When

Luke, as here, used a verb form to refer to believers being filled with the Spirit, he usually said the

filling was bestowed sovereignly by God. This is in distinction to the imperative in Ephesians 5:18

which states that Christians are responsible for being Spirit-filled.3

II. The Church in Jerusalem. 3:1–5:42.

The primitive church at first showed no inclination to embark upon a mission of world-wide

evangelization. The first Christians were Jews living in Jerusalem as Jews who had found in Jesus

the fulfillment of OT prophecy. Luke selects several episodes illustrating these early years.

A. A Typical Miracle and Sermon. 3:1-26.

3 Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge

Commentary: An Exposition of the Scriptures (J. F. Walvoord & R. B. Zuck, Ed.) (Ac 4:1–37). Wheaton,

IL: Victor Books.

More study helps at www.daretoventure.org. 15

The healing of the lame man was one of many such miracles, but it was of singular

importance because it provided the occasion for a typical sermon that illustrates the content of the

apostolic preaching to the Jews. This in turn led to the first opposition from the Jewish leaders.

1. Peter and John, the brother of James, are frequently mentioned as the two leading

apostles in the early church. The disciples continued to engage in Jewish worship of God in the

temple. The ninth hour, or 3:00 P.M., was a time of prayer accompanying the evening sacrifice.

2. The apostles proceeded through the vast Court of the Gentiles to the gate called Beautiful,

which led into the Court of the Women, where they found a lame man who was laid there day after

day to beg. 6-8. Peter had no money to offer him, but he gave him something far better—strength

for his crippled legs and feet. The healing was instantaneous; and the healed man accompanied the

apostles into the Temple, leaping into the air in joy over his new-found strength, and shouting out

praises to God. 9, 10. His shouts drew a crowd of people, who were amazed to behold the man

whom they had daily seen at the Beautiful Gate now jumping up and down with joy.

11. Peter used this miracle as another occasion to bear witness to the saving power of Jesus.

Apparently, after the service of prayer and sacrifice, Peter and John, together with the lame man,

proceeded to the covered colonnade on the eastern side of the Court of the Gentiles, which was

called Solomon’s porch (AV) or portico (RSV). Here the crowd gathered and Peter addressed them.

12. Peter first disclaimed any credit for the miracle. It was not through the apostles’ power

or godliness that the invalid had been healed.

13. It was the God of Israel, the God who had given the promises to the fathers, who had

performed this miracle. The man had been healed because God had glorified his servant Jesus by

his resurrection and ascension. Son (AV) is better translated servant (RSV), for the word refers to

the servant of the Lord prophesied in Isa 52:13-53:12. Jesus could only be glorified after he had

been delivered up and denied by the Jews before the Roman governor, Pilate.

14. The Holy One and the Righteous One were titles sometimes used to describe the

Messiah. What an unthinkable crime that the Jews should demand the release of a murderer and

criminal to put to death the Holy and Righteous One! 15. Prince of life. Better, Author of life. Peter

designated Jesus as the source and origin of life. Him the Jews tried to destroy, but God reversed

their verdict by raising him from the dead. 16. The structure of this verse is awkward both in

English and in Greek, but its meaning is clear. The name of Jesus did not possess a magical power,

but faith in his name brought healing.

17. The monstrous crime of murdering Jesus can be forgiven, for Peter admits that the Jews

and their rulers did not realize that they were putting to death God’s Messiah. 18. The OT does not

foretell a suffering Messiah, although it does predict a suffering servant of the Lord (Isa 53). After

his resurrection, Jesus showed the disciples that these prophecies referred to his passion. Christ.

Not a proper name here but the title meaning Messiah.

More study helps at www.daretoventure.org. 16

19. Peter now challenged the Jews to repent of their sins and to turn to God. Be converted

(AV). Turn around from sin to God. This would mean reversing their verdict about Jesus and

confessing him as God’s Messiah. The result would be the blotting out of their sins and the

enjoyment of the times of refreshment promised by the OT prophets.

20. The conversion of Israel will mean the return of the Messiah. It is the purpose of God to

bring salvation to Israel before the coming of God’s kingdom (Rom 11:26), and Peter pled with

Israel to receive this salvation.

21. Jesus’ death, resurrection, and ascension are not the end of his redemptive work. He is to

come again in power and to establish a new order free from evil and sin. This restoration will

include the redemption of nature (Rom 8:18-23) as well as the perfecting of human society when

God’s will is done on earth as it is in heaven. The times of refreshing are a present blessing; the

establishing of all that God spoke . . . by his holy prophets is a future blessing; but both are the

result of the redeeming work of the Messiah.

22, 23. These days of which Peter speaks were foretold as far back as Moses, who

prophesied that God would raise up another prophet like himself (Deut 18:15-19), who would bring

the word of God to his people with authority. The threat contained in verse 23 is combined from

Deut 18:19 and Lev 23:29. 24, 25. These days of redemption that Peter was proclaiming were the

constant theme of the prophets from the time of Samuel. The Jews were the sons of the prophets

and of the covenant made with Abraham and were therefore the natural heirs of these Messianic

promises.

26. While the promise of Abraham included the Gentile peoples, the blessings of the Messiah

have been offered to the natural heirs of the covenant first, to turn them from their iniquities. Son

(AV) is the word found in 3:13, meaning servant (RSV). Raised up refers to the historical

appearance of Jesus rather than to his resurrection.

B. First Opposition from Jewish Leaders. 4:1-37.

One of the main purposes of Acts is to show that the Jews who rejected and crucified Jesus

continued their rebellion against God by rejecting the gospel of the resurrected and ascended Jesus

proclaimed by the apostles. This chapter describes the beginning of this opposition, which

culminated with the plots of the Jews to kill Paul on his last visit to Jerusalem (23:12-15; 25:1-3).

1. Such a large crowd gathered in Solomon’s Porch that the temple police intervened. The

priests belonged to a Jewish party called the Sadducees. They disagreed with the Pharisees over

the interpretation of the Law and also denied the doctrine of resurrection and of the existence of

angels and demons. The captain of the temple was a high officer next in authority to the high

priest and had responsibility for the preservation of order in the Temple.

More study helps at www.daretoventure.org. 17

2. The Sadducees were annoyed (RSV) because Peter and John persistently proclaimed that

Jesus had been raised from the dead and announced on the basis of his resurrection the hope of

resurrection for men. The Pharisees believed in a future resurrection. The apostles declared that

God had now provided a new ground for this hope.

3. Since it was late in the day, the temple police, under the direction of the priests, seized the

two disciples and put them in prison for the night. 4. Luke inserts the comment that these events

had great effect upon the people, and many believed, so that the number of believers reached five

thousand.

5, 6. The next morning the Sanhedrin assembled. This was the highest court of the Jews, and

was composed of rulers or priests, elders, and scribes. Scribes. The professional students and

teachers of the OT. Their disciples were called Pharisees. At this time Caiaphas was the presiding

high priest and president of the Sanhedrin. His father-in-law, Annas, was the former high priest and

a sort of elder statesman. The term high priest, or better chief priest, can be applied to various

members of the families from which the high priests came. We know nothing about John or

Alexander.

7. Peter and John were brought before the Sanhedrin and challenged to say by what

authority laymen like themselves acted as they had. 8-10. Peter experienced a fresh enduement of

the Spirit for his defense. He pointed out that he had done nothing but good to a crippled man. The

former cripple was standing with Peter and John, and Peter declared his healing in the name of

Jesus Christ of Nazareth, not by any power resident in the apostles themselves.

11, 12. Peter was presumably defending himself, but he now turned from defense and began

to proclaim the Gospel. He quoted from Ps 118:22, asserting that Christ was the stone which the

builders of the Jewish nation rejected but which God had made the most important stone in the

building. Furthermore, he said that there was salvation in Him alone; and that if the Jews rejected

the saving power of His name, there would be no other way for them to find salvation. Destruction

must fall on both them and the nation. Head of the corner may designate either the keystone in the

foundation or the top corner at the juncture of two walls. Salvation here probably refers to life in

the age to come.

13. Such speech amazed the Sanhedrin. Unlearned and ignorant does not refer to their

intelligence or literacy but to the fact that they were not schooled in the tradition of the scribes but

were, in fact, laymen. It was an uncommon thing for unschooled laymen to speak with such

effectiveness and authority. The rulers already knew that Peter and John were disciples of Jesus, but

they now recalled the fact that Jesus, too, although he was unlearned in the scribal traditions (Jn

7:15), had nevertheless amazed the people with the authority with which he spoke (Mk 1:22).

Something of this same authority was now reflected in his disciples, and the miracle which had

been performed upon the lame man made it difficult to deny the effectiveness of this authority.

15-17. The two disciples were now sent out while the members of the Sanhedrin

deliberated. Though Peter and John had broken no law, they were gaining a dangerous popularity.

More study helps at www.daretoventure.org. 18

The Sanhedrin decided that the only possible action was to threaten them and to command them to

preach no more in the name of Jesus. The Sanhedrin took no steps whatsoever, as F. F. Bruce has

pointed out (Commentary on the Book of Acts), to disprove the central assertion of the apostles’

preaching—that Jesus had been raised from the dead. The preaching of the apostles could easily

have been frustrated had their proclamation of the Resurrection been proved false. The body of

Jesus had vanished so completely that the Sanhedrin was utterly helpless to refute their message.

18. When Peter and John were recalled into the Sanhedrin, they were not punished but

were commanded to break off all preaching in the name of Jesus. 19, 20. The apostles answered that

when they were required to choose between the will of God and the decree of men, they had no

choice but to obey God.

21. The apostles had gained such popularity that the Sanhedrin dared not risk stirring up

the anger of the people by punishing them. Furthermore, the Sadducees did not have the support of

the people as did the Pharisees, and they had to be careful of public opinion.

22. The wonder of the miracle lay in the fact that this man was over forty years old.

24. A prayer meeting followed, in which the believers did not ask God to deliver them from

future trouble and persecution but praised him because he is the ruler over all. They addressed him

as Sovereign Lord (RSV), not simply Lord (AV). 25, 26. The Christians experienced the persecution

predicted in Ps 2:1-3. The rulers opposed both God and his Anointed One or Messiah. 27. The

believers again referred to Jesus as the holy Servant who was also the Anointed One. To them

Herod Antipas, tetrarch over Galilee and Pera, represented the kings of the earth. Pontius Pilate,

Roman governor of Judea, represented the rulers. The other opponents in the psalm they identified

as the Romans (Gentiles) and the people of Israel. 28. Back of these evil acts of wicked men, they

knew, lay the predetermined plan of God. 29, 30. The Christians did not pray for safety or

protection but that, in the face of opposition, they might be faithful in proclaiming God’s word.

31. The response to their prayer was a fresh infilling of the Holy Spirit, which was

manifested in their fearless proclamation of the word of God. This was not, however, a fresh

baptism of the Spirit.4

4 The Wycliffe Bible Commentary: New Testament. 1962 (C. F. Pfeiffer & E. F. Harrison, Ed.) (Ac 3:1–

4:32). Chicago: Moody Press.