Peter and John Are Arrested (4:1–22)

The apostles’ continued proclamation of Jesus in the temple courts and the incredible number of his followers cause great concern among the Jewish leaders. The crucifixion of the leader of the movement has by no means put a stop to it. After arresting Peter and John, the high court of Israel interrogates the two witnesses. The rulers are overwhelmed by their boldness and persuasive appeal and so order them never to speak about Jesus again.

The captain of the temple guard (4:1). The wording of the NIV text can give the impression that there is an armed temple security force distinct from the priesthood. There is, however, no professional police force; security is handled by the priests. This official (stratēgos) is a priest who is second in authority to the chief priest. He stands at the high priest’s right hand during the Day of Atonement ritual and whenever the high priest offers the daily sacrifice.40 He supervises the day-to-day activities of the temple and is in charge of keeping order. He possesses the legal right to make an arrest. The potential military skill of this official is well illustrated by the example of Eleazar (captain of the temple guard in A.D. 66), who was made a general in the Jewish war of independence.41

The Sadducees (4:1). Well known through their repeated appearances in the Gospels (see “Sadducees” at Luke 5:24), the Sadducees were a wealthy group of politically influential Jews, many of whom were priests. They held a more moderate attitude toward the Torah than the Pharisees or the Essenes and tended to be more open to Greek cultural influences (Hellenism). The name of this group most likely derives from Zadok, the high priest under David (the first Old Testament reference is 2 Samuel 8:17, where he was co-priest with Abiathar; his descendants held the priestly office in Jerusalem since Solomon’s time).

Later in Acts 23:8, Luke tells us that the Sadducees refuse to accept the belief in a future resurrection of the dead, a view espoused by the Pharisees. This is confirmed by Josephus.42 The Sadducees may have considered the idea of a resurrection as a liberal innovation since it is not perfectly clear in the Torah. Josephus says that “according to their teaching, souls perish together with bodies.”43

The number of men grew to about five thousand (4:4). A short time earlier following Peter’s sermon on the day of Pentecost, the community of believers in Jerusalem has increased by three thousand (2:41). To this number are added two thousand more. The fact that Luke uses the term anēr for men (versus the more generic anthrōpos), indicates that he has not included all of the women and young people in his figure.

The rulers, elders and teachers of the law (4:5). These three groups composed the Jewish ruling council, the Sanhedrin (see “The Sanhedrin” at 4:15). “Rulers” (archontes) refers specifically to the high priest and the chief priests, the most prominent of whom are specifically named in verse 6. “Elders” (presbyteroi) is a special term used to designate the lay members of the council. These were probably representatives of the aristocratic families in Jerusalem and tended to ally themselves with the Sadducees.44

The final expression (grammateus) is translated by most other versions as “scribes.” They were a professional class of scholars invested with the responsibility of interpreting, teaching, and preserving the Jewish law. They were esteemed as the spiritual leaders of the people and, for the most part, were allied with the Pharisees (although there were undoubtedly some scribes associated with the Sadducees).

Annas the high priest (4:6). Annas retired from his high priesthood some twenty years earlier. He bore the title “high priest” only in an emeritus sense. Nevertheless, his age, experience, and family associations gave him significant personal authority. Annas became high priest in A.D. 6 and served in that capacity for nine years (until A.D. 15). He played a significant part in the trial of Jesus (see John 18:13–14).

Caiaphas (4:6). Joseph Caiaphas became high priest in A.D. 18 and was able to retain his position for nineteen years (until A.D. 37). He was the son-in-law of Annas (John 18:13). As high priest, he not only officiated at the temple, but served as president of the Sanhedrin and as the political head of the Jewish nation.

John, Alexander and the other men of the high priest’s family (4:6). All of these men were “rulers” in Jerusalem as members of the Sanhedrin. It is likely that John (or Jonathan) was one of the five sons of Annas who later succeeded his brother-in-law as high priest in A.D. 37.45 A recently discovered ossuary inscription found in the vicinity of Jerusalem mentions John. It reads: “Yehoḥanah, daughter of Yehoḥanah [John], son of Theophilus the high priest.”46 The Theophilus of this inscription, who began his service as high priest in A.D. 37, is the father of John.

By what power or what name did you do this? (4:7). These leaders of the Sanhedrin do not question the reality of the healing; the evidence is apparently beyond dispute. They assume, however, that the miracle is not done on the basis of power from the one true God. It was common in the Greco-Roman world to call on various deities, helper spirits, and magical names and symbols to effect healing. In response, Peter makes it clear that the healing has nothing to do with magic, but only with the Lord Jesus Christ.

He is “the stone you builders rejected, which has become the capstone” (4:11). Peter not only responds to their question, but offers an incisive rebuke. He claims that their rejection of Jesus and Jesus’ current place of honor in God’s plan fulfills Psalm 118:22, which he cites. By appealing to this passage, Peter follows the lead of Jesus himself (see Matt. 21:42). The force of this quotation and rebuke may be underlined by the fact that the scribes are described as “builders” in rabbinic literature.47

CORNERSTONE

Herodian-era masonry in Jerusalem.

“Capstone” is an interpretation of the expression “head of the corner.” As one author describes, “It expresses rather the function of a main, often oversized, stone used at an important spot in the joining of two walls of a building, to bear their weight and stress.”48 This usage is well-illustrated by the Testament of Solomon: “So Jerusalem was being built and the temple was moving toward completion. Now there was a gigantic cornerstone which I [Solomon] wished to place at the head of the corner to complete the Temple of God.”49

Unschooled, ordinary men (4:13). The point of their criticism is that Peter and John both lack formal scribal training in the law. This is seen clearly in the Greek where the contrast is between grammateis and agrammatoi, that is, between scribes and those without scribal training.

Judge for yourselves whether it is right in God’s sight to obey you rather than God (4:19). Peter and John let it be known that they will defy the injunctions of the Sanhedrin if the council rules to prohibit them from proclaiming the gospel of Jesus Christ. They portray their decision as choosing to obey God rather than men thereby implying that the Sanhedrin’s ruling on this matter is not from God. This is an extraordinarily bold and audacious statement. All Jews were accustomed to viewing the Sanhedrin as the final and binding interpreter of the Hebrew Scriptures. These two men, without any scribal training, now challenge the validity of the Sanhedrin’s ruling and undermine the integrity of the supreme ruling body of all Israel.

A similar statement was uttered by Socrates when he stood trial in Athens and was ordered to stop teaching his philosophy or “if you are caught doing so again you shall die.” Socrates declared, “Men of Athens, I respect and love you, but I shall obey the god rather than you, and while I live and am able to continue, I shall never give up philosophy or stop exhorting you and pointing out the truth to any one of you whom I may meet.”50 It is not certain whether Peter would have been familiar with this statement (although Luke would probably have known it). The principle of obedience to God’s commands as a matter of paramount importance, however, is deeply rooted in the Old Testament. After Saul’s failure to obey God by completely routing the Amalekites, for instance, the prophet Samuel told Saul, “Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD? To obey is better than sacrifice …. For rebellion is like the sin of divination, and arrogance like the evil of idolatry” (1 Sam. 15:22–23). The repeated mistake of many of the leaders of Israel in generations past was in following “the stubborn inclinations of their evil hearts” rather than obeying God (Jer. 7:23–26). This is how Peter and John interpret the stubbornness and intransigence of Israel’s present leadership in not only refusing to recognize Jesus as Messiah, but also by ardently opposing the proclamation of this good news.

The Believers Gather and Pray for Confidence to Proclaim the Gospel (4:23–31)

Peter and John immediately return to their fellow believers and report all that has transpired in the hearing before the Sanhedrin. Undoubtedly feeling dismayed at the intransigence of the Jewish leaders and rather intimidated by the threats, they lift their voices as a group before God in prayer. Surprisingly, they don’t ask for protection, but for boldness to continue sharing Christ. They also ask God to continue to manifest his healing power, as he has just done with the crippled man, to demonstrate the authenticity and source of the message they are proclaiming.

Sovereign Lord (4:24). The group addresses God as despota, from which is derived the English word “despot.” But there are no overtones of tyranny in the Greek expression, only the idea of one who wields absolute and sovereign power. This same way of addressing God is found elsewhere in the New Testament (e.g. Luke 2:29; Rev. 6:10) and in the Greek Old Testament (Gen. 15:2, 8; Josh. 5:14). When Jeremiah was called by God as a prophet, he addressed God: “ ‘Ah, Sovereign LORD (despota),’ I said, ‘I do not know how to speak; I am only a child.’ But the LORD said to me, ‘Do not say, “I am only a child.” You must go to everyone I send you to and say whatever I command you. Do not be afraid of them, for I am with you and will rescue you,’ declares the LORD” (Jer. 1:6–8).

Why do the nations rage? (4:25). These believers remind God of what he said through David in Psalm 2, a psalm that early Christians applied to Christ because of its reference to the “anointed one” and the similarities to their own situation. The raging of the “nations” (lit., the “Gentiles”) is seen to correspond to the Romans who sentenced Jesus to death by crucifixion. The “peoples” of Israel conspired with the Romans to execute this sentence. The actions of the “kings” and “rulers” find their fulfillment in Herod and Pontius Pilate. This Herod is not Herod the Great, but his son, Herod Antipas.

Against his Anointed One (4:26). Their rage is directed at God’s christos, his Messiah. In its original context, Psalm 2 refers to David as God’s “anointed” king. Here it is interpreted as fulfilled in the descendent of David “whom you [God himself] anointed” (4:27). This becomes an explicit identification of Jesus of Nazareth as the Messiah and, of course, is what the Sanhedrin adamantly rejects.

They did what your power and will had decided beforehand should happen …. Stretch out your hand (4:28, 30). “Your power” is the NIV interpretation of “your hand.” The hand of God is a common image in the Old Testament to represent the power and strength of God. It is by God’s “mighty hand” that Pharaoh was forced to free the Israelite captives (see Ex. 3:19–29; 6:1; 7:4–5). When Moses stretched out his hand over Egypt, God performed many miraculous signs and wonders through him (see Ex. 8:5; 9:22; 10:12). The psalmist writes reassuringly, “Though I walk in the midst of trouble, you preserve my life; you stretch out your hand against the anger of my foes, with your right hand you save me” (Ps. 138:7).

The place where they were meeting was shaken (4:31). After these believers pray, God gives them this unmistakable sign that he has heard them and that he is present with them. The psalmist observes, “Nations are in an uproar, kingdoms fall; he lifts his voice, the earth melts [lit., is shaken]. The LORD Almighty is with us” (Ps. 46:6–7). The earth shakes when the Lord is present: “Tremble [lit., shake], O earth, at the presence of the Lord, at the presence of the God of Jacob” (Ps. 114:7).

The Community Experience of the Early Believers (4:32–37)

The Holy Spirit is powerfully at work in transforming the lives of these new believers and shaping this new community. Unity, generosity, and powerful witness are some of the key characteristics of this group.

They shared everything they had (4:32). See comments on 2:44.

There were no needy persons among them (4:34). At this early stage in the life of the church, the basic needs for day-to-day life of each person are met by the generosity of members of the community. About fifteen years later (A.D. 47–49) during the reign of Claudius, however, the Jerusalem church as well as the entire city and the whole surrounding area of Judea faced a terrible famine. This same principle of generosity was then exhibited by other churches. The believers at Antioch put together a relief fund for the sake of the churches in Judea (see 11:28–30; 12:25). Similarly, at the beginning of his second missionary journey, Paul began raising funds for the impoverished Christians in Judea to which the churches of the provinces of Galatia, Asia, Macedonia, and Greece gladly contributed. Detailed reference to this collection can be seen 1 Corinthians (16:1–4), 2 Corinthians (8–9), and Romans (15:25–27).

Put it at the apostles’ feet (4:35). By placing the money at the feet of the apostles, these believers are recognizing and submitting to their authority. In the Old Testament and Judaism, feet are sometimes referred to in contexts where someone’s authority is stressed.51 This image is also used to stress the authority of Christ over all things.52 Falling at someone’s feet is a sign of respect and compliance (Est. 8:3; 1 Sam. 25:24). By laying their money at the feet of the apostles, these believers are recognizing the authority of the apostles to administer the funds however they see fit.

GOLD ROMAN COINS

Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means Son of Encouragement) (4:36). Luke gives both a positive and negative example of contributions to the community life—Joseph and Ananias. Joseph is a Levite originally from the island of Cyprus (see comments on 13:4) but now apparently resides in Jerusalem. Clement of Alexandria reports that Barnabas was one of the seventy disciples sent out by Jesus (Luke 10:1).53 The nickname “Barnabas” is most likely derived from the Aramaic expression bar (son of) nabi (prophet).54 As such, “Son of Exhortation” is a better translation of the following expression than the NIV, “Son of Encouragement.” The nickname thus expresses the apostles’ recognition of Joseph’s giftedness and ability as a preacher or missionary. This is precisely the role that Joseph/ Barnabas assumes later in Acts when he becomes a prophet/ teacher in the church at Antioch (Acts 13:1) and a missionary to his homeland (Cyprus) and to the province of Galatia with the apostle Paul (Acts 13–14).

CYPRUS