Text -- Acts 4:27-37 (NET)

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against your holy servant Jesus, whom you anointed, 4:28 to do as much as your power and your plan had decided beforehand would happen. 4:29 And now, Lord, pay attention to their threats, and grant to your servants to speak your message with great courage, 4:30 while you extend your hand to heal, and to bring about miraculous signs and wonders through the name of your holy servant Jesus.” 4:31 When they had prayed, the place where they were assembled together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God courageously.

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common. 4:33 With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy among them, because those who were owners of land or houses were selling them and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 4:37 sold a field that belonged to him and brought the money and placed it at the apostles’ feet.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 4:27

Both Herod and Pontios Pilate ( Hērōidēs te kai Pontius Peilatos ).

Luke alone (Luk 23:12) tells of the reconciliation between Herod and Pilate at the trial of Jesus. So Peter and the rest interpret this prophecy as directly fulfilled in their conduct towards Jesus Christ.

Robertson: Act 4:27

Whom thou didst anoint ( hon echrisas ).

As in Act 4:26(cf. Luk 4:18; Isa 61:1). Inaugurated as King Messiah.

Robertson: Act 4:28

Foreordained ( proōrisen ).

First aorist active indicative of proorizō , "They rise above sight and seem to see the Hand which ‘ shapes men’ s ends, rough hew them how they will’ "(Furneaux).

Robertson: Act 4:29

And now ( kai ta nun ).

"And as to (accusative of general reference) the now things (the present situation)."Only in the Acts in the N.T. (Act 5:38; Act 17:30; Act 20:32; Act 27:22).

Robertson: Act 4:29

Grant ( dos ).

Second aorist active imperative of didōmi , urgency of the aorist, Do it now.

Robertson: Act 4:29

To speak thy word with all boldness ( meta parrēsias pasēs lalein ton logon sou ).

Literally, "with all boldness to go on speaking (present active infinitive) thy word."Peter and John had defied the Sanhedrin in Act 4:20, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson.

Robertson: Act 4:30

While thou stretchest forth thy hand ( en tōi tēn cheira ekteinein se ).

Luke’ s favourite idiom, "In the stretching out (articular present active infinitive) the hand as to thee"(accusative of general reference), the second allusion to God’ s "hand"in this prayer (Act 4:28).

Robertson: Act 4:30

To heal ( eis iasin ).

For healing. See Act 4:22.

Robertson: Act 4:30

And that signs and wonders may be done ( kai sēmeia kai terata ginesthai ).

Either to be taken as in the same construction as ekteinein with en tōi as Revised Version has it here or to be treated as subordinate purpose to en tōi ekteinein (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death.

Robertson: Act 4:31

The place was shaken ( esaleuthē ho topos ).

By an earthquake most likely as in Act 16:26, but none the less a token of God’ s presence and power (Psa 114:7; Isa 2:19, Isa 2:21; Heb 12:26.).

Robertson: Act 4:31

Were gathered together ( ēsan sunēgmenoi ).

Periphrastic past perfect passive of sunagō .

Robertson: Act 4:31

They spake ( elaloun ).

Imperfect active indicative, began to speak, after being filled (eplēsthēsan , aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in Act 4:29to describe their conduct.

Robertson: Act 4:32

Of one heart and soul ( kardia kai psuchē mia ).

It is not possible to make sharp distinction between heart and soul here (see Mar 12:30), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. "There was one heart and soul (nominative case, not genitive as the English has it) in the multitude (tou plēthous , subjective genitive) of those who believed."

Robertson: Act 4:32

Not one of them ( oude heis ).

More emphatic than oudeis , "not even one."

Robertson: Act 4:32

Common ( Koinéa ).

In the use of their property, not in the possession as Luke proceeds to explain. The word Koinéos is kin to sun (together with)=xun (Epic) and so xunoŝKoinéos . See this word already in Act 2:44. The idea of unclean (Act 10:15) is a later development from the original notion of common to all.

Robertson: Act 4:33

Gave their witness ( apedidoun to marturion ).

Imperfect active of apodidōmi , old verb to give back, to pay back a debt (Luk 7:42), but a late omega form instead of the usual apedidosan . They kept on giving their witness with power after the answer to their prayer (Act 4:31).

Robertson: Act 4:33

Of the resurrection ( tēs anastaseōs ).

It was on this issue that the Sadducees had arrested them (Act 4:1-3).

Robertson: Act 4:34

That lacked ( endeēs ).

Literally, in need, old adjective, here only in the N.T.

Robertson: Act 4:34

Were ( hupērchon ).

Imperfect active of huparchō , to exist.

Robertson: Act 4:34

Sold them and brought ( pōlountes epheron ).

Present active participle and imperfect active indicative. Selling they brought from time to time, as there was occasion by reason of need. Hence the wants were kept supplied.

Robertson: Act 4:34

Laid them ( etithoun ).

Imperfect active again, repetition , of tithēmi , late omega form for the usual etithesan .

Robertson: Act 4:35

Distribution was made ( diedideto ).

Imperfect passive of diadidōmi , late omega form for diedidoto (the stem vowel o displaced by e ). Impersonal use of the verb here.

Robertson: Act 4:35

According as any one had need ( kathoti an tis chreian eichen ).

Imperfect active of echō with kathoti and an with the notion of customary repetition in a comparative clause (Robertson, Grammar , p. 967).

Robertson: Act 4:36

Barnabas ( Barnabas ).

His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in Act 4:34who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as "son of consolation or exhortation"(huios paraklēseōs ). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Act 11:23 the very word parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1Co 14:3. Encouragement is the chief idea in paraklēsis though exhortation, comfort, consolation are used to render it (Act 9:31; Act 13:15; Act 15:31). See also Act 16:9; Act 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from Barnebous (Deissmann, Bible Studies , pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Act 14:14) in the broad sense of that word.

Robertson: Act 4:37

Having a held ( huparchontos autōi agrou ).

Genitive absolute with present active participle of huparchō and dative of possession.

Robertson: Act 4:37

Sold it and brought ( pōlēsas ēnegken ).

Aorist active participle of pōleō and second aorist active indicative of pherō because a single definite instance. So also with ethēken (laid), first aorist active.

Vincent: Act 4:27

Didst anoint ( ἔχρισας )

See on Christ, Mat 1:1.

Vincent: Act 4:28

Thy hand

Thy disposing power.

Vincent: Act 4:32

Heart and soul

See on Mar 12:30.

Vincent: Act 4:33

Gave ( ἀπεδίδουν )

Lit., gave back (ἀπό ); as something which they were in duty bound to give.

Vincent: Act 4:37

The money ( τὸ χρῆμα )

The sum of money.

Wesley: Act 4:27

To be king of Israel.

Wesley: Act 4:28

The sense is, but they could do no more than thou wast pleased to permit, according to thy determinate counsel, to save mankind by the sufferings of thy Son. And what was needful for this end, thou didst before determine to permit to be done.

Wesley: Act 4:30

Exertest thy power.

Wesley: Act 4:31

Afresh; and spake the word with boldness - So their petition was granted.

Wesley: Act 4:32

Every individual person were of one heart and one soul - Their love, their hopes, their passions joined: and not so much as one - In so great a multitude: this was a necessary consequence of that union of heart; said that aught of the things which he had was his own - It is impossible any one should, while all were of one soul. So long as that truly Christian love continued, they could not but have all things common.

Wesley: Act 4:33

A large measure of the inward power of the Holy Ghost, was upon them all - Directing all their thoughts, words, and actions.

Wesley: Act 4:34

We may observe, this is added as the proof that great grace was upon them all. And it was the immediate, necessary consequence of it: yea, and must be to the end of the world. In all ages and nations, the same cause, the same degree of grace, could not but in like circumstances produce the same effect.

Wesley: Act 4:34

Not that there was any particular command for this; but there was great grace and great love: of which this was the natural fruit.

Wesley: Act 4:35

At first by the apostles themselves, afterward by them whom they appointed.

Wesley: Act 4:36

Not only on account of his so largely assisting the poor with his fortune; but also of those peculiar gifts of the Spirit, whereby he was so well qualified both to comfort and to exhort.

Wesley: Act 4:37

Probably of considerable value. It is not unlikely that it was in Cyprus. Being a Levite, he had no portion, no distinct inheritance in Israel.

JFB: Act 4:23-30

Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.

JFB: Act 4:28

That is, "Thy counsel" determined to be done by "Thy hand."

JFB: Act 4:29

Recognizing in the threatenings of the Sanhedrim a declaration of war by the combined powers of the world against their infant cause, they seek not enthusiastically to hide from themselves its critical position, but calmly ask the Lord of heaven and earth to "look upon their threatenings."

JFB: Act 4:29

Rising above self, they ask only fearless courage to testify for their Master, and divine attestation to their testimony by miracles of healing, &c., in His name.

JFB: Act 4:31-37

Glorious token of the commotion which the Gospel was to make (Act 17:6; compare Act 16:26), and the overthrow of all opposing powers in which this was to issue.

JFB: Act 4:31-37

The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Act 4:29, Act 4:31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.

JFB: Act 4:33

Effect on men's minds.

JFB: Act 4:33

The grace of God copiously rested on the whole community.

JFB: Act 4:35

Sitting, it may be, above the rest. But the expression may be merely derived from that practice, and here meant figuratively.

JFB: Act 4:36

This is specified merely as an eminent example of that spirit of generous sacrifice which pervaded all.

JFB: Act 4:36

No doubt so surnamed from the character of his ministry.

JFB: Act 4:36

Who, though as a tribe having no inheritance, might and did acquire property as individuals (Deu 18:8).

JFB: Act 4:36

A well-known island in the Mediterranean.

Clarke: Act 4:27

Were gathered together - Εν τῃ πολει ταυτῃ, In this very city, are added by ABDE, and several others; all the Syriac, the Coptic, Ethiopic, Armenian, Slavonian, Vulgate, Itala, and several of the primitive fathers. This reading Griesbach has received into the text. This makes the words much more emphatic; in this thy own city, these different and in all other cases dissentient powers are leagued together against thine Anointed, and are determined to prevent the accomplishment of thy purpose.

Clarke: Act 4:29

And now, Lord, behold their threatenings - It is not against us, but against thee, that they conspire: it is not to prevent the success of our preaching, but to bring to nought thy counsel: the whole of their enmity is against thee. Now, Lord, look upon it; consider this

Clarke: Act 4:29

And grant unto thy servants - While we are endeavoring to fulfill thy counsels, and can do nothing without thee, sustain our courage, that we may proclaim thy truth with boldness and irresistible power.

Clarke: Act 4:30

By stretching forth thine hand to heal - Show that it is thy truth which we proclaim, and confirm it with miracles, and show how highly thou hast magnified thy Son Jesus, whom they have despised and crucified, by causing signs and wonders to be wrought in his name

Clarke: Act 4:30

Thy holy child Jesus - Του ἁγιου παιδος σου should be translated, thy holy Servant, as in Act 4:25. Δαβιδ παιδος σου, thy servant David, not thy Child David: the word is the same in both places.

Clarke: Act 4:31

The place was shaken - This earthquake was an evidence of the presence of God, and a most direct answer to their prayer, as far as that prayer concerned themselves. The earthquake proclaimed the stretched-out arm of God, and showed them that resistance against his counsels and determinations must come to nought

Clarke: Act 4:31

And they were all filled with the Holy Ghost - And, in consequence of this, they spake the word of God with boldness; a pointed answer to a second part of their request, Act 4:29. A right prayer will always have a right and ready answer. Though these disciples had received the Holy Spirit on the day of pentecost, yet they were capable of larger communications; and what they had then received did not preclude the necessity of frequent supplies, on emergent occasions. Indeed, one communication of this Spirit always makes way and disposes for another. Neither apostle nor private Christian can subsist in the Divine life without frequent influences from on high. Had these disciples depended on their pentecostal grace, they might have sunk now under the terror and menaces of their combined and powerful foes. God gives grace for the time being, but no stock for futurity, because he will keep all his followers continually dependent on himself

Clarke: Act 4:31

With boldness - Παντι τῳ θελοντι πιστευειν, To all who were willing to believe, is added by DE, two others, Augustin, Irenaeus, and Bede.

Clarke: Act 4:32

The multitude of them that believed - The whole 5000, mentioned Act 4:4, and probably many others, who had been converted by the ministry of the other apostles since that time

Clarke: Act 4:32

Were of one heart and of one soul - Were in a state of the most perfect friendship and affection. In all the 5000 there appeared to be but one heart and one soul; so perfectly did they agree in all their views, religious opinions, and holy affections. Some MSS. add, και ουκ ην διακρισις εν αυτοις ουδεμια, and there was no kind of difference or dissension among them. This remarkable reading is found in the Codex Bezae, another of great authority, E, two others, Ambrose, Bede, Cyprian, and Zeno. Diogenes Laertius relates of Aristotle, ερωτηθεις, τι εστι φιλος ; being asked, What is a Friend? εφη, μια ψυχη δυο σωμασιν ενοικουσα answered, One soul dwelling in Two bodies. This saying has been justly celebrated: but what would this wonderful philosopher have thought and said, had he seen these disciples of Jesus, and friends of mankind: one soul dwelling in 5000 bodies

Clarke: Act 4:32

They had all things common - See the notes on Act 2:44, where this subject is examined. See below, Act 4:34.

Clarke: Act 4:33

With great power gave the apostles witness - This power they received from the Holy Spirit, who enabled them, μεγαλῃ δυναμει, with striking miracles, to give proof of the resurrection of the Lord Jesus; for this is the point that was particularly to be proved: that he was slain and buried, all knew; that he rose again from the dead, many knew; but it was necessary to give such proofs as should convince and confound all. This preaching and these miracles demonstrated this Divine truth: Jesus died for your sins - he rose again for your justification; behold what God works in confirmation of these glorious truths; believe therefore in the Lord Jesus, and ye shall not perish, but have everlasting life

Clarke: Act 4:33

Great grace was upon them all - They all received much of the favor or grace of God; and they had much favor with all who feared God. In both these ways this clause may be understood; for χαρις means favor, whether that be evidenced by benevolence or beneficence, or by both. The favor of God is the benevolence of God; but his benevolence is never exerted without the exertions of his beneficence. Hence the grace or favor of God always implies a blessing or gift from the hand of his mercy and power. The favor or benevolence of men may exist without beneficence, because it may not be in their power to communicate any gift or benefit, though they are disposed to do it; or, 2dly. the persons who enjoy their favor may not stand in need of any of their kind acts; but it is not so with God: his good will is ever accompanied by his good work; and every soul that is an object of his benevolence stands in the utmost need of the acts of his beneficence. Hence, as he loved the world, he gave his Son a ransom for all. All needed his help; and, because they all needed it, therefore all had it. And truly we may say of the whole human race, for whom the Son of God tasted death, that great grace was upon all; for All have been purchased by his sacrificial death. This by the way.

Clarke: Act 4:34

Neither was there any among them that lacked - It was customary with the Jews to call the poor together, to eat of the sacrifices, but as the priests, etc., were incensed against Christ and Christianity, consequently the Christian poor could have no advantage of this kind; therefore, by making a common stock for the present necessity, the poor were supplied; so there was none among them that lacked. This provision therefore of the community of goods, which could be but temporary, was made both suitably and seasonably. See Bp. Pearce, and see the note on Act 2:44.

Clarke: Act 4:35

Laid ...down at the apostles’ feet - To show how cordially and entirely they parted with them. And they entrusted the management of the whole to those men to whom they found God had entrusted the gifts of his Holy Spirit, and the doctrine of the kingdom of heaven.

Clarke: Act 4:36

Joses - Or, Joseph, as many excellent MSS. read; but who he was, farther than what is here said, we know not

Clarke: Act 4:36

Surnamed Barnabas - Or, Barsabbas, according to the Coptic

Clarke: Act 4:36

The son of consolation - Υἱος παρακλησεως ; As παρακλησις signifies exhortation, as well as consolation, and is indeed distinguished from the latter, 1Co 14:3, the original name was probably בר נבא Bar naba , or בר נביא Bar nebia , which signifies the son of prophecy or exhortation; and this is certainly one sense which prophecy has in the New Testament; and in this way Barnabas distinguished himself among the apostles. See Act 11:23. And Barnabas Exhorted them all that with purpose of heart they should cleave unto the Lord

Clarke: Act 4:36

A Levite, and of the country of Cyprus - Cyprus is an island in the Mediterranean Sea, off Cilicia, and not very distant from the Jewish coast. The Jews were very numerous in that island: see Dion. Cas. lib. 68, 69. Though he was a Levite, he might have had land of his own by private purchase. The Levites, as a tribe, had no land in Israel; but the individuals certainly might make purchases any where in the country: but, as Barnabas was of Cyprus, his land probably lay there; and as it is likely that he was one of those strangers that came up to Jerusalem to the late feast, and was there converted, he might have sold his land in the island to some of his own countrymen who were at Jerusalem at this time; and so, being called to the work of the ministry, continued to associate with the apostles, travelling every where, and preaching the Gospel of the kingdom of God. He was the constant companion of St. Paul, till the separation took place on account of John Mark, mentioned Act 15:36-39

It is worthy of remark that the two apostles of the Gentiles, though of Jewish extraction, were both born in Gentile countries; Paul in Cilicia, Barnabas in Cyprus: this gave them many advantages; served to remove prejudices from the heathens; and gave them no doubt much facility in the Greek tongue, without which they could have done but little in Asia Minor, nor in most parts of the Roman empire where they traveled. How admirably does God determine even the place of our birth, and the bounds of our habitation! When under the influence of the grace of Christ, every thing is turned to a man’ s advantage. The man whom he calls to his work he will take care to endue with every necessary qualification. And is it too much to say that God never did call a man to preach the Gospel whom he did not qualify in such a manner that both the workman and the work should appear to be of God

Some have said that ignorance is the mother of devotion. Devotion and religion are both scandalized by the saying. Enlightened piety has ever been the most sincere, steady, and active. God makes those wise who turn unto him; and by experimental religion all the powers of the mind are greatly improved. Every genuine minister of Christ has an enlightened heart; and, to this, it is his duty to add a well-cultivated mind. Ex quovis ligno Mercurius non fit : A blockhead never did, and never can, make a minister.

Calvin: Act 4:27

27.Have met together in this city They declare that this prophecy was proved to be true by the event, to the end they may believe the same more assuredly, for the sense is, Lord, thou hast spoken it and we have in truth tried [experienced] the same to be true; and they call to mind that which was done four years before, or thereabout. In like sort, it is expedient for us to apply the events of things which are foretold to the confirmation of our faith; but because it might seem that the matter fell out far otherwise then than the Psalm pronounceth, forasmuch as they raged not in vain, neither were the assaults of the enemies frustrate when they had put Christ to death; and their violence went further afterwards after a fearful manner. The faithful remove this offense, and say that the enemies could do no more than God had appointed; therefore, howsoever the wicked did suppose that Christ was quite taken away by death, and did now vainly triumph, yet the faithful confess that their rage was all but vain. But here may a question be moved, why he calleth them the Gentiles and people of Israel, seeing there was but one body? I think that the diversity of countries is noted in this place, out of which the Jews came together to the feast, as if they should have said, that the Jews which were born in divers places, having made, as it were, a concourse, did assault the kingdom of Christ, yet was their fury frustrate and of none effect.

Thy holy Son Jesus The Grecians use the very same word which I translated even now, servant, when mention was made of David, for they call [πᾶιδα ] sometimes a servant sometimes a son; and David is so called, because he was the minister of God, as well in ruling the people as in the office of a prophet; but this word, son, agreeth better with the person of Christ, unless some man had liefer take it thus, that Luke meant to allude unto that likelihood [resemblance] which David had with Christ when he setteth down a word of a double signification. It is expressly said, that God hath anointed his Son, that that may truly agree to him which is in the Psalm, for in anointing him God made him a King, and yet we must note therewithal what anointing this was, for we know that he was not anointed with visible oil, but with the Holy Ghost.

Calvin: Act 4:28

28.That they might do I have already declared to what end this is spoken; that the kingdom of Christ was so far from being overrun by that conspiracy, that in truth it did then flourish. Notwithstanding herein is contained a singular doctrine, that God doth so govern and guide all things by his secret counsel, that, he doth bring to pass those things which he hath determined, even by the wicked. Not that they are ready willingly to do him such service, but because he turneth their counsels and attempts backward; so that on the one side appeareth great equity and most great righteousness; on the other appeareth nought but wickedness and iniquity. Which matter we have handled more at large in the second chapter. Let us learn here, by the way, that we must so consider the providence of God, that we know that it is the chief and only guider of all things which are done in the world, that the devil and all the wicked are kept back with God’s bridle, lest they should do us any harm; that when they rage fastest, yet are they not at liberty to do what they list, but have the bridle given them, yet so far forth as is expedient to exercise us. Those men which do acknowledge the foreknowledge of God alone, and yet confess not that all things are done as it pleaseth him, are easily convict by these words, That God hath appointed before that thing to be done which was done. Yea, Luke being not contented with the word counsel, addeth also hand, improperly, yet to the end he might the more plainly declare that the events of things are not only governed by the counsel of God, but that they are also ordered by his power and hand.

Calvin: Act 4:29

29.And now O Lord They do very well extend that unto themselves which they cited concerning Christ; because he will not, be separated from the gospel; yea, what trouble so ever befalleth his members, he applieth that to his own person. And they crave at God’s hands that he will beat down the cruelty of the adversaries; yet not so much for their own sake that they may live quietly and without vexation, as that they may have liberty to preach the gospel in all places. Neither was it for them to desire a life which they might spend idly, having forsaken their calling. For they add, “Grant unto thy servants, O Lord, that they may speak boldly.” And by the way we must note this speech, that the Lord would behold their threatenings. For seeing it belongeth properly to him to resist the proud, and to throw down their lofty looks; the more proudly they brag and boast, the more do they undoubtedly provoke God to be displeased with them, and it is not to be doubted but that God, being offended with such indignity and cruelty, will redress the same. So Ezechias, to the end he may obtain help in extremity, declareth before the Lord the arrogancy of Sennacherib and his cruel threatenings, (Isa 37:14 and 17.) Wherefore let the cruelty and reproaches of our enemies rather stir up in us a desire to pray, than any whit discourage us from going forward in the course of our office.

Calvin: Act 4:30

30.Grant unto thy servants Seeing that one miracle had stinged the enemy so sore how is it that these holy men do desire to have new miracles done daily? Therefore we gather that hence which I have already touched, that they make so great account of the glory of God, that in comparison of this, they set light by all other things. They have respect unto this one thing only, that the power of God may be declared by miracles, which the godly ought always to desire, although the adversaries burst, and all the whole hell do rage. The same must we also think of boldness to speak. They knew that the wicked could abide nothing worse than the free course of the gospel; but because they know that that is the doctrine of life which God will have published whatsoever befall; they do undoubtedly prefer the preaching thereof before all other things, because it is acceptable to God. And we are taught that we do then rightly acknowledge the benefits of God as we ought, if by this occasion we be pricked forward to pray, that he will confirm that which he hath began. The apostles had showed a token of heroic fortitude; now again they pray that they may be furnished with boldness. So Paul desireth the faithful to pray unto the Lord that his mouth may be opened, whereas, notwithstanding, his voice did sound everywhere (Eph 6:19.) Therefore, the more we perceive ourselves to be holpen by the Lord, let us learn to crave at the hands of God that we may go forward hereafter; and especially seeing the free confession of the gospel is a singular gift of God, we must continually beseech him to keep us in the same.

Calvin: Act 4:31

31.And when they had prayed Luke declareth now that God did not only hear this prayer, but did also testify the same by a visible sign from heaven. For the shaking of the place should, of itself, have done them small good; but it tendeth to another end, that the faithful may know that God is present with them. Finally, it is nothing else but a token of the presence of God. But the fruit followeth, for they are all filled with the Holy Ghost, and endowed with greater boldness. We ought rather to stand upon this second member. For whereas God did declare his power then by shaking the place it was a rare and extraordinary thing; and whereas it appeared by the effect, that the apostles did obtain that which they desired, this is a perpetual profit of prayer, which is also set before us for an example.

Calvin: Act 4:32

32.And the multitude In this place there are three things commended; that the faithful were all of one mind; that there was a mutual partaking of goods amongst them; that the apostles behaved themselves stoutly in announcing the resurrection of Christ. He saith that the multitude had one heart; because this is far more excellent than if a few men should have a mutual consent. And heretofore he hath declared, that the Church did grow to be about five thousand. And now he saith that there was wonderful concord in so great a multitude, which is a very hard matter.

And surely where faith beareth the chief sway, it doth so knit the hearts of men together, that all of them do both will and nill one thing. For discord springeth hence because we are not all governed with the same Spirit of Christ. It is well known that by these two words, heart and soul, he meaneth the will. And because the wicked do oftentimes conspire together to do evil, this concord was laudable and holy therefore because it was amongst the faithful.

And no man did say This is the second member; that they coupled this love with external benefits. But we shall see anon, after what sort they had their goods common. This is now worth the noting in the text of Luke that the inward unity of minds goeth before as the root, and then the fruit followeth after. And surely even we ought to observe the same order, we must love one another, ²³⁰ and then this love of ours must show itself by external effects. ²³¹ And in vain do we boast of a right affection, unless there appear some testimony thereof in external offices. Moreover, Luke declareth therewithal, that they were not of one mind for any respect of their own commodity, forasmuch as the rich men, when they did liberally bestow their goods, sought nothing less than their own gain.

Calvin: Act 4:33

33.And with great power This third member appertaineth to doctrine. For Luke doth signify that the zeal which the apostles had to preach the gospel was so far from being diminished, that they were rather endowed with new power. Whereas he doth only name the resurrection of Christ, it is synecdoche; for this part is put for the whole gospel. But Luke maketh mention of the resurrection alone, because it is, as it were, the furnishing or fulfilling of the gospel; and, secondly, because they had endured a sore combat for the same, and the Sadducees were sore grieved at it, who aid then bear the chief swinge, [sway.]

And great grace was He signifieth that this served not a little to the spreading abroad of doctrine, in that, by helping the poor so bountifully, they found favor at the hands of strangers. For he saith that they were beloved, because they were beneficial. ²³² Therefore, there is a showing of a reason in these words, No man amongst them did lack. Although we need not doubt of this, but that their honesty, and temperance, and modesty, and patience, and other virtues, did provoke many to bear them good-will. He declareth ²³³ afterward, after what sort they had their goods common, which he had touched before, to wit, that the rich men sold their lands and houses, that they might relieve the poverty of the poor,

Calvin: Act 4:34

34.For so many as were Although this be an universal speech, yet is it all one as if it were indefinite. And assuredly it is to be thought that there were many which did not diminish their possessions, and that may be gathered out of the text, [context.] For when he speaketh of Joses anon, undoubtedly he meant to note a notable example, passing all others. Therefore he saith, that all did that which many did every where; neither doth this disagree with the common use of the Scripture. Again, he meaneth not that the faithful sold all that they had, but only so much as need required. For this is spoken for amplification’s sake, that the rich men did not only relieve the poverty of their brethren of the yearly revenue of their lands, but they were so liberal, that they spared not their lands. And this might be, though they did not rob themselves of all, but only a little diminish their revenues; which we may gather again out of the words of Luke, for he saith that this was the end, that no man might lack. He showeth further, that they used great wisdom, ²³⁴ because it was distributed as every man had need. Therefore the goods were not equally divided, but there was a discreet distribution made, lest any should be out of measure oppressed with poverty. And, peradventure, Joses hath this commendation given him by name, because he sold his only possession. For by this means he passed all the rest.

Hereby it appeareth what that meaneth, that no man counted anything his own, but they had all things common. For no man had his own privately to himself, that he alone might enjoy the same, neglecting others; but as need required, they were ready to bestow upon all men. And now we must needs have more than iron bowels, seeing that we are no more moved with the reading of this history. The faithful did at that day give abundantly even of that which was their own, but we are not only content at this day wickedly to suppress that which we have in our hands, but do also rob others. They did and faithfully bring forth their own; we invent a thousand subtile shifts to draw all things unto us by hook or by crook. They laid it down at the apostles’ feet, we fear not with sacrilegious boldness to convert that to our own use which was offered to God. They sold in times past their possessions, there reigneth at this day an insatiable desire to buy. Love made that common to the poor and needy which was proper to every man; such is the unnaturalness of some men now, that they cannot abide that the poor should dwell upon the earth, that they should have the use of water, air, and heaven. ²³⁵

Wherefore, these things are written for our shame and reproach. Although even the poor themselves are to blame for some part of this evil. For seeing goods cannot be common after this sort, save only where there is a godly agreement, and where there reigneth one heart and one soul; many men are either so proud or unthankful, or slothful, or greedy, or such hypocrites, that they do not only so much as in them lieth quite put out the desire to do well, but also hinder ability. And yet must we remember that admonition of Paul, that we be not weary of well-doing, (Gal 6:9.) And whereas, under color of this, the Anabaptists and fantastical [fanatical] men have made much ado, as if there ought to be no civil property of goods amongst Christians, I have already refuted this folly ²³⁶ of theirs in the second chapter. For neither doth Luke in this place prescribe a law to all men which they must of necessity follow, while that he reckoneth up what they did in whom a certain singular efficacy and power of the Holy Spirit of God did show itself; neither doth he speak generally of all men, that it can be gathered that they were not counted Christians which did not sell all that they had.

Defender: Act 4:28

"Determined before" is the same in the Greek as "predestinated." These verses contain another striking example of the conjoining of human responsibility and God's sovereignty in the same context, with no hint of this being a problem (Act 2:23)."

Defender: Act 4:29

This should be our prayer and attitude in these last days as Christians today face similar opposition in every land."

Defender: Act 4:31

This was at least the second time that these early Christians in the Jerusalem church were filled with the Holy Spirit (Act 2:4). The "filling" of the Holy Spirit is not a once-for-all experience, but an oft-repeated experience, to be attained through earnest prayer and desire to honor God. Its manifestation is not usually that of supernatural speaking in other languages, as at Pentecost, but rather that of "speaking the word of God with boldness," as on this occasion, and that of a joyful and godly Christian life (Eph 5:18-20)."

Defender: Act 4:32

"One soul" connects a common spirit of enthusiasm for the job at hand.

Defender: Act 4:32

"Common" in the Greek means simply "ordinary." Some believers were well-to-do, but considered their possessions as just common goods which could easily be given up (Barnabas, Act 4:36, Act 4:37). This was not an early example of socialism or communism, as some teach, for it was entirely voluntary, not planned or enforced governmentally. They did not give up their possessions except as needed but were quite willing to do so. Furthermore, this was done because of the special circumstances at the time and was not the practice among other churches. We should always be willing to share as needed, but this does not normally entail turning all possessions over to the church leaders."

TSK: Act 4:27

of a : Mat 26:3; Luk 22:1, Luk 23:1, Luk 23:8-12

thy : Act 4:30, Act 2:27, Act 3:14; Job 14:4, Job 15:14, Job 25:4; Luk 1:35; Heb 7:26

whom : Act 10:38; Psa 2:2, Psa 2:6 *marg. Psa 45:7; Isa 61:1; Luk 4:18; Joh 10:36

both : Mat 2:13-16; Luk 13:31-33, Luk 23:7-12

Pontius Pilate : Act 3:13; Mat 27:2, 11-36; Mark 15:1-28; Luk 18:31-33, 23:13-38; John 19:1-24, Joh 19:34

the people : Isa 49:7, Isa 53:3; Zec 11:7, Zec 11:8; Mat 20:18, Mat 20:19, Mat 21:28, Mat 23:37, Mat 26:3, Mat 26:4, Mat 26:59-68; Mat 27:25, Mat 27:40-43; Mar 10:33, Mar 14:1, Mar 14:2, 43-65, Mar 15:1-3, Mar 15:31; Luk 9:22; Luk 20:13-19, Luk 22:2-6, Luk 22:47-52, Luk 22:63-71, Luk 23:1-5; Joh 1:11, Joh 18:1-14, Joh 18:19-24; Joh 18:28-40, Joh 19:15

TSK: Act 4:28

to do : Act 2:23, Act 3:18, Act 13:27-29; Gen 50:20; Psa 76:10; Mat 26:24, Mat 26:54; Luk 22:22; Luk 24:44-46; 1Pe 2:7, 1Pe 2:8

and : Job 12:13; Pro 21:30; Isa 5:19, Isa 28:29, Isa 40:13, Isa 46:10, Isa 53:10; Eph 1:11; Heb 6:17

TSK: Act 4:29

behold : Act 4:17, Act 4:18, Act 4:21; Isa 37:17-20, Isa 63:15; Lam 3:50, Lam 5:1; Dan 9:18

that : Act 4:13, Act 4:31, Act 9:27, Act 13:46, Act 14:3, Act 19:8, Act 20:26, Act 20:27, Act 26:26, Act 28:31; Isa 58:1; Eze 2:6; Mic 3:8; Eph 6:18-20; Phi 1:14; 1Th 2:2; 2Ti 1:7, 2Ti 1:8, 2Ti 4:17

TSK: Act 4:30

By stretching : Exo 6:6; Deu 4:34; Jer 15:15, Jer 20:11, Jer 20:12; Luk 9:54-56, Luk 22:49-51

and that : Act 2:22, Act 2:43, Act 5:12, Act 5:15, Act 5:16, Act 6:8, Act 9:34, Act 9:35, Act 9:40-42

the name : Act 4:10,Act 4:27, Act 3:6, Act 3:16

TSK: Act 4:31

the place : Act 2:2, Act 16:25, Act 16:26

they were all : Act 2:4

spake : Act 4:29; Isa 65:24; Mat 18:19, Mat 18:20, Mat 21:22; Joh 14:12, Joh 15:7, Joh 15:16, Joh 16:23, Joh 16:24; Jam 1:5

TSK: Act 4:32

the multitude : Act 1:14, Act 2:1, Act 5:12; 2Ch 30:12; Jer 32:39; Eze 11:19, Eze 11:20; Joh 17:11, Joh 17:21-23; Rom 12:5, Rom 15:5, Rom 15:6; 1Co 1:10, 1Co 12:12-14; 2Co 13:11; Eph 4:2-6; Phi 1:27; Phi 2:1, Phi 2:2; 1Pe 3:8

ought : Act 2:44-46; 1Ch 29:14-16; Luk 16:10-12; 1Pe 4:11

TSK: Act 4:33

with : Act 4:30, Act 1:8, Act 1:22, Act 2:32, Act 2:33, Act 3:15, Act 3:16, Act 5:12-16; Mar 16:20; Luk 24:48, Luk 24:49; Rom 15:18, Rom 15:19; 1Th 1:5; Heb 2:4

grace : Act 2:47; Luk 2:52; Joh 1:16

TSK: Act 4:34

was : Deu 2:7; Psa 34:9, Psa 34:10; Luk 22:35; 1Th 4:12

for : Act 4:37, Act 2:45, Act 5:1-3; Mar 10:21; Luk 12:33, Luk 16:9; 1Ti 6:19; Jam 1:27

TSK: Act 4:35

at : Act 3:6, Act 5:2, Act 6:1-6; 2Co 8:20,2Co 8:21

distribution : Act 2:45, Act 6:1

TSK: Act 4:36

Barnabas : Act 11:22-25, Act 11:30, Act 12:25, Act 13:1, Act 15:2, Act 15:12, Act 15:37; 1Co 9:6; Gal 2:1, Gal 2:9, Gal 2:13

The son : Mar 3:17

Cyprus : Act 11:19, Act 11:20, Act 15:39, Act 21:16

TSK: Act 4:37

sold : Act 4:34, Act 4:35, Act 5:1, Act 5:2; Mat 19:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 4:27

For of a truth - Truly; in reality.

Thy holy child Jesus - The word "child"is commonly applied to infants, or to sons and daughters in very early life. The word which is used here παῖς pais is different from what is commonly applied to the Lord Jesus υἱός huios . The latter expresses sonship without respect to age. The word which is here used also sometimes expresses sonship with out any regard to age, and the word "son"would have been a more happy translation. Thus, the same word is translated in Act 3:13, Act 3:26. In Act 20:12, it is translated "youngman."

Both Herod ... - Luk 23:1-12.

With the Gentiles - The Romans, to whom he was delivered to be crucified.

The people of Israel - The Jews, who were excited to this by the rulers, Mat 27:20.

Barnes: Act 4:28

For to do ... - See the notes on Act 2:23; Act 3:18. The facts which are brought to view in these verses are among the most remarkable on record. They are briefly these:

(1)    That the Jewish rulers were opposed to the Messiah, and slew him.

(2)\caps1     t\caps0 hat the very people to whom he came, and for whose benefit he labored, joined in the opposition, so that it became the act of a united people.

(3)\caps1     t\caps0 hat the Romans, who were there as a sort of representation of all pagan nations, were easily prevailed on to join in the persecution, and to become the executioners.

(4)\caps1     t\caps0 hat thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah.

(5)\caps1     t\caps0 hat the rulers of the Roman people, the emperors, the statesmen, the philosophers, and the rulers of other nations, united to oppose the gospel, and brought all the power of persecution to stay its progress.

(6)\caps1     t\caps0 hat the people of the empire, the mass of people, were easily prevailed upon to join in the persecution, and to endeavor to arrest its progress. It may be added,

(7)    That the gospel has encountered similar difficulties and opposition wherever it has been faithfully presented to the attention of people. It has become a very serious question why this has been; on what pretence this opposition has been vindicated, or how it can be accounted for - a question which it is of as much importance for the infidel as for the Christian to settle. We know that accusations of the corrupt lives of the early Christians were freely circulated, and that most gross accounts of their scandalous conduct were propagated by those who chose to persecute them. (See Lardner’ s "Credibility.") But such accounts are not now believed, and it is not certain that they were ever seriously believed by the rulers of the pagan people. It is certain that it was not on things account that the first opposition arose to Christ and his religion.

It is not proper here to enter into an examination of the causes of this opposition. We may state the outlines, however, in few words:

(1) The Jewish rulers were mortified, humbled, and moved with envy, that one so poor and despised should claim to be the Messiah. They had expected a Messiah of a different rank and character; and all their prejudices rose at once against his claims to this high office, Mat 27:18; Mar 15:10.

\caps1 (2) t\caps0 he common people, disposed extensively to acknowledge his claims, were urged on by the enraged and vindictive priests to demand his death, Mat 27:20.

(3) Pilate was pressed on against his will by the impetuous and enraged multitude to deliver one whom he regarded as innocent.

\caps1 (4) t\caps0 he Christian religion, in its advances, struck at once at the whole fabric of superstition in the Roman empire and throughout the world. It did not, like other religions, ask a place amidst the religions already existing. It was exclusive in its claims. It denounced all other systems as idolatry or superstition, and sought to overthrow them. Those religions were interwoven with all the habits of the people; they were connected with all the departments of the state; they gave occupation to a vast number of priests and other officer who obtained their livelihood by the existing superstitions, and who brought, of course, all the supposed sacredness of their character to support them. A religion which attempted to overthrow the whole fabric, therefore, at once excited all their malice. The monarchs whose thrones were based on the existing state of things, and the people who venerated the religion of their ancestors, would be opposed to the new system.

(5) Christianity was despised. It was regarded as one form of the superstition of the Jews, and there were no people who were regarded with so much contempt by other nations as the Jews. The writings of the Romans on this point are full proof.

\caps1 (6) t\caps0 he new religion was opposed to all the crimes of the world. It began its career in a time of eminent wickedness. It plunged at once into the midst of that wickedness; sought the great cities where crimes and pollutions were concentrated, and boldly reproved every form of prevailing impiety. At Athens, at Corinth, at Ephesus, at Rome itself, it denounced the judgment of God against every form of guilt. Whatever may be charged on the apostles, it will not be alleged that they were timid in denouncing the sins of the world. From all these causes it is not wonderful that the early Christians were persecuted. If it be asked.

(7) Why the same religion meets with opposition now in lands that are nominally Christian, it may be remarked:

\tx720 \tx1080 (a)\caps1     t\caps0 hat the human heart is the same that it always was, opposed to truth and righteousness;

(b)\caps1     t\caps0 hat religion encounters still a host of sins that are opposed to it - pride, envy, malice, passion, and the love of the world;

©\caps1     t\caps0 hat there has always been a special opposition in the human heart to receiving salvation as the gift of God through a crucified Redeemer; and,

(d)\caps1     t\caps0 hat all the forms of vice, and lust, and profaneness that exist in the world, are opposed, and ever will be, to a religion of purity, self-denial, and love.

On the whole, we may remark here:

(1)    That the fact that Christianity has been thus opposed, and has triumphed, is no small proof of its divine origin. It has been fairly tried, and still survives. It was well to put it to the rest, and to bring to bear on it everything which had a tendency to crush it, and thus to furnish the highest proof that it is from God.

(2)\caps1     t\caps0 his religion cannot be destroyed; it will triumph; opposition to it is vain; it will make its way throughout the world; and the path of safety is not to oppose what God is intending to establish in the earth. Sinners who stand opposed to the gospel should tremble and be afraid, for sooner or later they must fall before its triumphant advances. It is not safe to oppose what has already been opposed by kings and rulers in every form, and yet has triumphed. It is not wise to risk one’ s eternal welfare on the question of successful opposition to what God has, in so many ages and ways, pledged himself to protect; and when God has solemnly declared that the Son, the Messiah, whom he would set on his holy hill of Zion, should "break"his enemies "with a rod of iron, and dash them in pieces like a potter’ s vessel,"Psa 2:9.

Barnes: Act 4:29

Behold their threatenings - So look upon them as to grant us deliverance. They did not purpose to abandon their undertaking; they resolved to persevere; and they expected that this purpose would involve them in danger. With this purpose they implored the protection of God; they asked that he would not suffer them to be deterred from speaking boldly; and they sought that constant additional proof might be granted of the presence and power of God to confirm the truth of their message.

And grant ... - This is an instance of heroic boldness, and a determination to persevere in doing their duty to God. When we are assailed by those in power; when we are persecuted and in danger, we should commit our way unto God, and seek his aid, that we may not be deterred from the path of duty.

Barnes: Act 4:30

By stretching forth thine hand ... - The apostles not only desired boldness to speak, but they asked that God would continue to work miracles, and thus furnish to them, and to the people, evidence of the truth of what they delivered. They did not even ask that he would preserve their lives, or keep them from danger. They were intent on their work, and they confidently committed their way to God, making it their great object to promote the knowledge of the truth, and seeking that God would glorify himself by establishing his kingdom among people.

Signs and wonders - Miracles. (See the notes on Act 2:43.

Barnes: Act 4:31

And when they had prayed - The event which followed was regarded by them as an evidence that God heard their prayer.

The place was shaken - The word which is translated "was shaken"commonly denotes "violent agitation,"as the raging of the sea, the convulsion of an earthquake, or trees shaken by the wind, Mat 11:7; Act 16:26; Heb 12:26. The language here is suited to express the idea of an earthquake. Whether the motion was confined to the house where they were is not said. They probably regarded this as an answer to their prayer, or as an evidence that God would be with them:

(1)    Because it was sudden and violent, and was not produced by any natural causes;

(2)    Because it occurred immediately, while they were seeking divine direction;

(3)    Because it was an exhibition of great power, and was an evidence that God could protect them; and,

(4)    Because a convulsion so great, sudden, and mighty was suited at that time to awe them with a proof of the presence and power of God. A similar instance of an answer to prayer by an earthquake is recorded in Act 16:25-26. Compare Act 2:1-2. It may be added, that among the Jews an earthquake was very properly regarded as a striking and impressive proof of the presence of Yahweh, Isa 29:6; Psa 68:8, "The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel."See also the sublime description in Hab. 3, particularly Act 4:6-11. Compare Mat 27:54. Among the pagan, an earthquake was regarded as proof of the presence and favor of the Deity. (See Virgil, Aeneid, 3:89.)

They were all filled ... - See the notes on Act 2:4. Their being filled with the Holy Spirit here rather denotes their being inspired with confidence or boldness than being endowed with new powers, as in Act 2:4.

Barnes: Act 4:32

And the multitude - The number of believers at this time had become large. In Act 4:4, it is said that it was five thousand, and the number was constantly increasing.

One heart - This expression denotes "tender union."They felt alike, or were attached to the same things, and this preserved them from jars and dissensions.

One soul - This phrase also denotes "close and tender union."No expression could denote it more strikingly than to say of friends they have one soul. Plutarch cites an ancient verse in his life of Cato of Utica with this very expression - "Two friends, one soul"(Grotius). Thus, Diogenes Laertius also (5, Act 1:11) says respecting Aristotle, that "being asked what was a friend, answered that it was one soul dwelling in two bodies"(Kuinoel). The Hebrews spake of two friends as being "one man."There can be no more striking demonstration of union and love than to say of more than five thousand suddenly drawn together that they had one soul! And this union they evinced in every way possible - in their conduct, in their prayers, and in their property. How different would have been the aspect of the church if the union had continued to the present time!

Neither said ... - That is, I they did not regard it as their own, but to be used for the benefit of the whole society. See the notes on Act 2:44.

Barnes: Act 4:33

And with great power - See Act 1:8. The word "power"here denotes "efficacy,"and means that they had "ability"given them to bear witness of the resurrection of the Saviour. it refers, therefore, I rather to their preaching than to their miracles.

Gave the apostles witness - The apostles bore testimony to.

The resurrection of the Lord Jesus - This was the main point to be established. If it proved that the Lord Jesus came to life again after having been put to death, it established all that he taught, and was a demonstration that he was sent from God. They exerted, therefore, all their powers to prove this, and their success was such as might have been expected. Multitudes were converted to the Christian faith.

And great grace ... - The word "grace"means "favor."See the notes on Joh 1:16. The expression here may mean either that the favor of God was remarkably shown to them, or that they had great favor in the sight of the people. It does not refer, as the expression now does commonly, to the internal blessings of religion on a man’ s own soul, to their personal advancement in the Christian graces, but to the favor or success that attended their preaching. The meaning probably is, that the "favor"of the "people"toward them was great, or that great success attended their ministry among them. Thus, the same word grace (Greek) is used in Act 2:47. If this is its meaning, then here is an instance of the power of the testimony of the resurrection of the Lord Jesus to impress the minds of people. But this is not all, nor probably is it the main idea. It is that their union, their benevolence their liberality in supplying the needs of the needy, was a means of opening the hearts of the people, and of winning them to the Saviour. If we wish to incline others to our opinions, nothing is better adapted to it than to show them kindness, and even to minister to their temporal needs.

Benevolence toward them softens the heart, and inclines them to listen to us. It disarms their prejudices, and disposes them to the exercise of the mild and amiable feelings of religion. Hence, our Saviour was engaged in healing the diseases and supplying the needs of the people. He drew around him the poor, the needy, and the diseased, and supplied their necessities, and thus prepared them to receive his message of truth. Thus, God is love, and is constantly doing good, that his goodness may lead people to repentance, Rom 2:4. And hence, no persons have better opportunities to spread the true sentiments of religion, or are clothed with higher responsibilites, than those who have it in their power to do good, or than those who are habitually engaged in bestowing favors. Thus, physicians have access to the hearts of people which other persons have not. Thus, parents have an easy access to the minds of children. for they are constantly doing them good. And thus Sunday-school teachers, whose whole work is a work of benevolence, have direct and most efficient access to the hearts of the children committed to their care.

Barnes: Act 4:34

That lacked - That was in want, or whose needs were not supplied by the others.

As many as ... - The word used here is employed in a large, indefinite sense; but it would be improper to press it so as to suppose that every individual that became a Christian sold at once all his property. The sense doubtless is, that this was done "when it was necessary:"they parted with whatever property was needful to supply the needs of their poor brethren. That it was by no means considered a matter of "obligations,"or enjoined by the apostles, is apparent from the case of Ananias, Act 5:4. The fact that "Joses"is particularly mentioned Act 4:36 shows that it was by no means a universal practice thus to part with all their possessions. He was "one"instance in which it was done. Perhaps there were many other similar instances; but all that the passage requires us to believe is, that they parted with whatever was "needful"to supply the needs of the poor. This was an eminent and instructive instance of Christian liberality, and of the power of the gospel in overcoming one of the strongest passions that ever exist in the human bosom - the love of money. Many of the early Christians were poor. They were collected from the lower orders of the people. But "all"Were not so. Some of them, it seems, were people of affluence; but the effect of religion was to bring them all, in regard to feeling, at least, on a level. They felt that they were members of one family, and they therefore imparted their property cheerfully to their brethren. Besides this, they were about to go to other lands to preach the gospel, and they cheerfully parted with their property that they might go and proclaim the unsearchable riches of Christ. See the notes on Act 2:44.

Barnes: Act 4:35

And laid them down ... - That is, they committed the money received for their property to the disposal of the apostles, to distribute it as was necessary among the poor. This soon became a burdensome and inconvenient office, and they therefore appointed men who had special charge of it, Act 6:1-2, etc.

Barnes: Act 4:36

And Joses - Many manuscripts, instead of "Joses,"here read "Joseph."The reasons why this individual is selected and specified particularly were, doubtless, because he was a foreigner; because it was a remarkable instance of liberality; and because he subsequently distinguished himself in the work of the ministry. He gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labors of the gospel. He is mentioned elsewhere with honor in the New Testament Act 11:24, Act 11:30, and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of Paul and went to Tarsus to seek him, and brought him with him to Antioch, Act 11:22-26. Before this he had been acquainted with him, and had introduced him to the other apostles at a time when they were afraid of Paul, and unwilling to acknowledge him as an apostle, Act 9:26-27. At Antioch, Barnabas was led into dissimulation by Peter in regard to the Gentiles, and was reproved by his friend and companion, Paul, Gal 2:13. He and Paul continued to travel in fellowship until a dispute arose at Antioch about Mark, and they separated, Paul going with Silas through Syria and Cilicia, and Barnabas, with Mark, sailing for his native place, Cyprus, Act 15:35-41. See the following places for particulars of his history: Act 11:22, Act 11:25, Act 11:30; Act 12:25; Act 13:1-2, Act 13:50; Act 14:12; Act 15:12; 1Co 9:6; Gal 2:1, Gal 2:9.

Who by the apostles was surnamed ... - The practice of giving surnames, as expressive of character, was not uncommon. Thus, Simon was called Peter, or Cephas, Joh 1:44; and thus James and John were surnamed Boanerges, Mar 3:17.

Barnabas, which is ... - This word properly denotes "the son of prophecy."It is compounded of two Syriac words, the one meaning "son,"and the other "prophecy."The Greek word which is used to interpret this παράκλησις paraklēsis , translated "consolation,"means properly exhortation, entreaty, petition, or advocacy. It also means "consolation or solace"; and from this meaning the interpretation has been given to the word "Barnabas,"but with evident impropriety. It does not appear that the name was bestowed on account of this, though it is probable that he possessed the qualification for administering comfort or consolation in an eminent degree, but on account of his talent for "speaking,"or "exhorting"the people to holiness, and his success in preaching. Compare Act 11:23.

A Levite - One of the descendants of Levi employed in the lower services of the temple. The whole tribe of Levi was set apart to the service of religion. It was divided into priests and Levites. The three sons of Levi were Gershon, Kohath, and Merari. Of the family of "Kohath"Aaron was descended, who was the first high priest. His oldest son succeeded him, and the remainder of his sons were "priests."All the others of the tribe of Levi were called "Levites,"and were employed in the work of the temple, in assisting the priests in performing sacred music, etc., Num. 3; Deu 12:18-19; Deu 18:6-8; 1Ch 23:24.

Of the country of Cyprus - Cyprus is the largest island in the Mediterranean; an island extremely fertile, abounding in wine, honey, oil, wool, etc. It is mentioned in Act 13:4; Act 15:39. The island is near to Cicilia, and is not far from the Jewish coast. It is said by Dion Caccius (lib. 68, 69) that the Jews were very numerous in that island - Clark. Barnabas afterward became, with Paul, a distinguished preacher to the Gentiles. It is worthy of remark, that "both"were born in pagan countries, though by descent Jews; and as they were trained in pagan lands, they were better suited for their special work. The case of Barnabas is that of a man who had property when he entered the ministry, and who gave up all for the Lord Jesus. The great mass of ministers, like very many who have been distinguished in other professions, have been taken from among the poor, and from humble ranks in life. But all have not been. Many have been wealthy, and have devoted all to Christ; and in regard to others, it is to be remarked, that a very considerable proportion of them could have gained more "wealth"in some other profession than they do in the ministry. The ministry is a work of self-denial, and none should enter it who are not prepared to devote all to the service of the Lord Jesus Christ.

Poole: Act 4:27

Thy holy child it speaks Christ’ s dearness to God as a child, and obeying of God as a servant.

Whom thou hast anointed to be a King Priest, and Prophet to his church.

Both Herod and Pontius Pilate, &c.: a strange agreement against Christ, his truths, and people; Gentiles and Jews never combined so together before. Henceforth it is no dishonour to any, if they follow that which is good, to have great and many enemies, for so had our Saviour: nor is it any honour to any to persecute and despise such; so did Herod, Pilate, Judas, &c.

Poole: Act 4:28

The apostles mind not so much second causes in what my Saviour or themselves suffered, but see and acknowledge God in all; who makes a straight line with a crooked stick; and is holy, wise, and good in overruling and permitting the greatest evils; and does deserve to have praise for all things, Eph 5:20 : see Act 2:23 .

Thy hand and thy counsel thy power and right to dispose of all persons and things; alluding to Lev 16:8 : as the lot cast for the two goats (the disposing of which being from the Lord, Pro 16:33 ) did determine which of the goats should be sacrificed, and which should escape; so it was not without a Divine disposition, that Christ was made a sin offering for us; though this no way excuses the wicked instruments of his death and suffering.

Poole: Act 4:29

Behold their threatenings they had acknowledged God the Maker of heaven, Act 4:24 , and accordingly here they desire that from heaven his dwelling place he would behold them and their sufferings; as all things are visible to such as sit above us.

With all boldness freeness, or presence of mind, here translated boldness, which in a good cause (for Christ and his truth) is (as all good gifts) from the Father of lights, Jam 1:17 ; and our Saviour hath promised that it shall be given unto us in that hour what to say, Luk 12:11,12 .

Poole: Act 4:30

By stretching forth thine hand they desire nothing else to embolden them, but God’ s owning them and their work.

That signs and wonders may be done: miracles were then necessary, as being the seal of their commission from God; they desire to have this patent with them, to show as often as occasion served.

By the name of thy holy child Jesus by the power and authority of Christ; for Christ alone they sought to advance and magnify, and not themselves, by all the wonders they wrought.

Poole: Act 4:31

The place was shaken miraculously moved up and down, as on the waves of the sea, to evidence God’ s presence with them, and acceptance of them and their prayers in an extraordinary manner.

They were all filled with the Holy Ghost according to their conditions, whether apostles (for whom these prayers were especially made) or private believers.

They spake the word of God with boldness: this was the grace they asked, Act 4:29 . God gave it them, and with it all other graces necessary for them. In their difficulties and wants, the greatest and holiest in the church of God must go to God to be supplied, and prayer is the most successful means.

Poole: Act 4:32

Were of one heart and of one soul as if one heart and one soul had moved that multitude; to be sure there was one Spirit in them all, that is, the Spirit of God, by whose grace they agreed in all truths, and in hearty affections towards one another; insomuch, that they were as willing that what they had might be enjoyed by their necessitous brethren as by themselves. The community of goods was not commanded, but left at liberty, and was chosen as most expedient at such a time in that place; that it was not even then commanded, we may see, Act 5:4 ; neither was it practised any where but at Jerusalem; and it was the rather practised there, that believers might show what credit they gave to our Saviour’ s prediction concerning the destruction of that place, in which they did not care to have or retain any thing. There might be something too to command this practice of the church in that season: the whole church, upon the matter, being in Jerusalem, and consisting of such as lived afar off, and were by persecution to be driven suddenly farther, had not such a means been yielded to it must have perished, without a miracle.

Poole: Act 4:33

With great power by sundry miracles which they wrought, as also by their boldness with which they spake; it being no small wonder to see and hear such illiterate men testifying the truths of the gospel amidst so many learned rabbins.

The resurrection was the greatest point in controversy, which being granted, all things concerning Christ and the gospel could not be denied; and therefore here it is especially mentioned.

Great grace favour and acceptation; men could not but think well of their doctrine and ways, whom they saw so innocent and holy, meek and good; especially God’ s grace was manifest in their words and actions.

Poole: Act 4:34

So far forth as might relieve the present necessities of believers; not that every one parted with all that he had, for that had taken away (at least) the use and force of the eighth commandment; for where there is no propriety there can be no theft. Now Christ came not to dissolve any law, but to fulfil it: the meaning then is, that these early Christians would not only part with their revenue, but, rather than their brethren should want, they would and did sell their fee simple. See Act 2:44 .

Poole: Act 4:35

Laid them down at the apostles’ feet submitted them to the apostles’ disposal: this metaphor is used, 1Co 15:27 ,

He hath put all things under his feet. According as he had need the poor man’ s want is the fittest measure for our relief.

Poole: Act 4:36

Joses some read Joseph; the Hebrew names, when turned into Greek, meet with divers terminations or endings.

Surnamed Barnabas full of consolation; not only in that he gave so liberally towards the relief of the poor, parting with his possessions for them; but that he excelled in propounding inward and spiritual comfort unto poor and rich, being of a mild disposition, and fitted to handle gently such wounds as the terrors of the law had made.

Though a Levite he might have land, either in right of his wife, or given to him and his ancestors; as we read was to Phinehas, Jos 24:33 ; otherwise the Lord was the Levites’ portion in an especial manner.

The Jews being dispersed all over the known world, some dwelt in Cyprus, as Joses’ s parents; Saul’ s parents dwelt at Tarsus; though at this time both Saul and Joses dwell in Jerusalem.

Poole: Act 4:37

This is an instance of what was said Act 4:34,35 ; and Joses probably is instanced in it, either because he sold a greater quantity of land, as having large possessions, or as being one of the first that was remarkable in this kind of charity.

Laid it at the apostles’ feet: see Act 4:35 .

Haydock: Act 4:30

That thou stretch forth thy hand. [4] Literally, in this that thou stretch forth thy hand to cures, &c. They pray to God, that he would continue to confirm their faith by miracles. (Witham)

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[BIBLIOGRAPHY]

In eo quod extendas, Greek: en to ekteinein, by stretching forth, &c.

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Haydock: Act 4:31

The place was shaken. Much in the same manner, as at the first coming of the Holy Ghost. ---

They were all filled with the Holy Ghost. Their hearts were inflamed and excited by a new motion of grace. (Witham)

Haydock: Act 4:32

All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. (St. John Chrysostom, hom. xi. in Acts.) ---

That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. (Id. hom. de St. Philogon.) ---

Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by St. Augustine and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required: St. Augustine is of a different sentiment. (Serm. de diversis & alibi.)

Haydock: Act 4:33

And great grace was in them all. All of them were present, were replenished with extraordinary graces of charity, zeal, &c. (Witham)

Haydock: Act 4:36-37

Joseph ... surnamed Barnabas, the son of consolation, &c. He seems to be mentioned as the first that sold all he had, and brought the price, and laid it at the feet of the apostles. (Witham) ---

There was at that time a great number of Jews established in this city. (Bible de Vence)

Haydock: Act 4:37

Sold it, &c. It is probable, that the faithful of Palestine disposed of all their property, because they knew that presently Judea would be delivered up to its enemies, and they would be obliged to fly, to avoid the persecution of their countrymen, as well as of strangers. (St. Thomas Aquinas, ad Galatas. xi.) ---

At the feet of the apostles, out of respect. Thus, the Sunamitess fell down and embraced Eliseus's feet. Many that asked favours of Christ, fell down at his feet, and Mary kissed his feet. Such are signs of reverence paid both to Christ, and to other sacred persons, prophets, apostles, popes. See in St. Jerome, how the people of Jerusalem flocked together to the venerable bishop Epiphanius, in Cyprus, presenting their children for his blessing, kissing his feet, plucking the hem of his garment, so that he could not move for the throng. (St. Jerome, Ep. lxi. chap. 4. contr. error. Jovin.)

Gill: Act 4:27

For of a truth, against thy holy child Jesus,.... This is the interpretation of the above passages in Psa 2:1 and the application of them to Jesus; who is called the "child" of God, because the human nature of Christ was taken into union with the second person, who is the Son of God: unless the word should rather be rendered "servant", as it is in Act 4:25 and which is a character that belongs to Christ, and is often given him as Mediator, who, as such, is God's righteous servant; and he is called "holy", because he was so in his conception and birth, and in his life and conversation, being free both from original sin, and actual transgression; and which is an aggravation of the sin and guilt of these men, that they should rise up, and gather together against him; and yet it was a clear case, a notorious fact, a certain truth, that could not be denied: and for the further aggravation of their crime, as well as for the sake of explaining the phrase "his, Christ", it is added,

whom thou hast anointed; with the oil of gladness, above his fellows. Christ was, in some sense, anointed to be prophet, priest, and King, from eternity, being so early set up as Mediator, or called unto, and invested with that office; see Pro 8:22 and he was anointed in time, both at his incarnation and baptism, having the Spirit without measure given unto him, which is that anointing, that teacheth all things.

Both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. This Herod was Herod Antipas, the son of Herod the great, and who beheaded John the Baptist; and Pontius Pilate was the Roman governor of Judea, at the time of Christ's death; the Gentiles were those of Pilate's council, and the Roman soldiers;

and the people of Israel, were the Jews, both the rulers, and the common people; the Syriac version renders it, "the synagogue of Israel": and these, though they were of different nations, and of different interests, yea enemies to one another, as the Jews and Gentiles in general were; and as were Herod and Pontius Pilate in particular; yet all gathered, consented, and agreed together to mock, scourge, and crucify this innocent and holy person. The Vulgate Latin, Syriac, and Ethiopic versions add, "in this city"; and so the above copies of Beza's, and others; meaning, in the city of Jerusalem, where the apostles now were, and where the above persons met together, and from whence a prophet could only perish. The Alexandrian copy reads, "in this thy city": which was called the city of God, and the holy city; and yet in this was this wicked convention, and all this wickedness done.

Gill: Act 4:28

For to do whatsoever thy hand,.... It was not the end of their gathering together against Christ, or it was not their intention and design, to fulfil the purposes and decrees of God, but to fulfil their own lusts, and satiate their rage and malice against him; but it was so in the event, according to the wise disposal of providence, that by their gathering together, by their consultations and conspiracies, they brought about what God in his everlasting council had decreed. By "the hand" of the Lord here is not meant, the grace and favour of God; or the power and providence of God; or his word of precept, his revealed will; but his secret will, the counsel of his will, the hidden purpose of his heart, the wise consultation of his mind, which is formed according to his infinite wisdom: so in 2Sa 14:19 it is said, "is not the hand of Joab with thee in all this?" that is, the head of Joab, the wise counsel of Joab; and so the Jewish writers interpret it, עצתו, "his counsel" ^o: and so the word is explained here immediately; for it follows,

and thy counsel determined before to be done: God's decrees are from eternity; there is nothing comes to pass in time but what he has beforetime determined should be done, either by effecting it himself, or doing it by others, or suffering it to be done, as in the case here. Whatever was done to Christ, either by Jews or Gentiles, by Herod or Pontius Pilate, was according to the secret will of God, the covenant he made with Christ, and the council of peace that was between them both: what they wickedly did, God designed for good, and hereby brought about the redemption and salvation of his people: this neither makes God the author of sin, nor excuses the sinful actions of men, or infringes the liberty of their wills in acting.

Gill: Act 4:29

And now, Lord, behold their threatenings,.... Meaning not with his eye of omniscience, which he could not but do; but that he would so take notice of them, as in his providence to rebuke them for them, or restrain them, or make them fearless of them:

and grant unto thy servants; the apostles, and all the ministers of the word, who are the servants of the most high God, and who serve him in the Gospel of his Son, with great cheerfulness and faithfulness:

that with all boldness they may speak thy word; and not their own, or another's; the Gospel, which is God's speech, or a word, a message of grace and mercy from him to sinful creatures. The request of the whole church is, that the ministers of the word might not be intimidated by the menaces of the sanhedrim; but go on to declare it with all freedom of expression, with all boldness, courage, and intrepidity of mind, and all openness and faithfulness, and in the most public manner. And such a petition shows, that as it is gift of God to speak his word, or preach his Gospel, so it also is, to speak it freely, boldly, and faithfully, as it should be spoken.

Gill: Act 4:30

By stretching forth thine hand to heal,.... That is, by exerting his power in healing sicknesses, diseases, and lameness, as in the above instance, by the hands of the apostles; which, as it would be contrary to the schemes of the Jewish sanhedrim, and would confirm the doctrines of the Gospel; so it would animate the preachers of the word to preach it with more readiness, cheerfulness, and firmness of mind;

and that signs and wonders may be done by the name of thy holy child Jesus; as had been done already, and by whose name particularly the lame man at the temple had received a cure, and in whose name the sanhedrim had forbid the apostles to preach, or to make use of it, in doing any other miracle.

Gill: Act 4:31

And when they had prayed,.... Either while they were praying, or as soon as they had done; for sometimes, as here, prayer is immediately heard, and an answer is returned, whilst the saints are speaking, or as soon as prayer is ended:

the place was shaken where they were assembled together; which, whether it was a private house, or the temple, is not certain: the latter seems more probable, because their number was so great, that no private house could hold them; and since this was the place where they used to assemble; this was now shaken with a rushing mighty wind, as on the day of Pentecost, and was a symbol of the divine presence, and a token that their prayers were heard, and an emblem of the shaking of the world by the ministry of the apostles:

and they were all filled with the Holy Ghost; with the gifts of the Holy Ghost, even with extraordinary ones, such as speaking with divers tongues, as before on the day of Pentecost; see Act 2:4 and this was the case not only of the apostles, but of the other ministers of the word, and it may be of the whole church:

and they spoke the word of God with all boldness; that is, the apostles, and preachers of the Gospel, spoke it with great freedom, and without fear, not only privately, in their community, but publicly, in the temple: this was what was particularly prayed for, and in which they had a remarkable answer.

Gill: Act 4:32

And the multitude of them that believed,.... The Gospel, and in Christ, the substance of it; and a multitude they were, for they were now about eight thousand persons. And though their number was so great, they

were of one heart and of one soul; there was an entire consent and agreement in doctrine, in matters of faith they were all of one mind and judgment, and there was a perfect harmony in their practice, they all performed the same duties, and observed the same commands and ordinances; and all pursued the same interest, and had the same ends and views; and there was a strict union of their affections to each other; their souls were knit to one another; so that there was, but as it were, one soul in this large body of Christians. Aristotle, being asked what a friend was, answered, one soul dwelling in two bodies ^p: and so the Jews say, it is fit and proper that lovers or friends should be בלב אחד כאיש אחד, "of one heart, as one man" ^q; and such friends and hearty lovers were these.

Neither said any of them, that ought of the things which he possessed was his own; though he had a peculiar right unto them, yet he did not claim that right, nor insist on it, nor so much as speak of it, nor make use of his substance as if it was his own, reserving it for himself, or even disposing of it himself; but exposed it to the free use of the whole body, to enjoy it equally with himself:

but they had all things common; which was what they were not obliged to, but it was a free and voluntary action of their own, and so is not binding on others; nor indeed is their practice to be imitated, in the direct manner in which they did it, for their case was peculiar. They were not only every day liable to persecutions and to have their possessions seized, and their goods confiscated; but they also knew, that in process of time, Jerusalem would be destroyed, and they could not tell how soon; and therefore judged it right to sell off their possessions, and throw the money into one common stock, for their mutual support, and for the carrying on the common cause of Christ.

Gill: Act 4:33

And with great power,.... Either in a very powerful way, with great fervency of spirit, and ardour of mind, and uncommon zeal; or with great efficacy on the souls of men; or with many miracles, and powerful operations in healing the sick, casting out devils, &c.

gave the apostles witness of the resurrection of the Lord Jesus; which they were chosen to be witnesses, and were eyewitnesses of; and which is a fundamental article of the Gospel, and was what the Sadducees were particularly disturbed at, and on account of which they forbade them to preach any more in Christ's name.

And great grace was upon them all; not only upon the apostles and ministers, but upon the whole church: and which may be understood either of the large gifts of the Spirit of God, which were poured out upon them, and plentifully bestowed on them; or of the gracious protection of God over them, preserving them from the rage and malice of men; or of that grace and favour which they had among thee people in common; or of that charity, liberality and beneficence, which were among them, which sense is confirmed by what follows; though it may be all these senses may be taken in.

Gill: Act 4:34

Neither was there any among them that lacked,.... Bread to eat, or clothes to wear, or any of the necessaries of life; which shows their great charity, and gives a reason why they were in so much favour with the people, because they took so much care of their poor; and this flowed from the grace of God bestowed upon them:

for as many as were possessors of lands and houses; or "vineyards", as the Ethiopic version reads, whether in Jerusalem or elsewhere;

sold them and brought the prices of the things that were sold; whether lands, houses, or vineyards.

Gill: Act 4:35

And laid them down at the apostles' feet,.... Showing great veneration and respect to the apostles, and a sort of neglect and contempt of their worldly substance; and signifying that they entirely delivered them to the apostles, and subjected them to their disposal:

and distribution was made unto every man, according as he had need; though they had all things in common, yet there was an order observed; a man might not go to the common stock and take out of it what he would; but as all was committed to the care of the apostles, and was in their power; the distribution was made by them, to every man, to the original proprietors, as well as to others, and that not as much as a man would have, or he might crave; but as much as he needed, for the present, of which the apostles were the judges.

Gill: Act 4:36

And Joses,.... The Vulgate Latin, Syriac, and Ethiopic versions, read "Joseph", and so do Beza's most ancient copy, and two of his manuscripts, and the Alexandrian copy, and others; for "Jose", or "Joses", is only an abbreviation or contraction of "Joseph"; though according to others it is the same with "Josiah": there is one of this name, who was the sort of Alphaeus, and brother to two of the apostles, James and Jude, Mat 13:55 and another called "Joses Barsabas"; and it may be to distinguish the one from the other this is called "Joses Barnabas"; for so it follows,

who by the apostles was surnamed Barnabas: his name before his conversion was "Joses", or "Joseph", or "Josiah"; and afterwards, or at least after he came to be acquainted with the apostles, and to be in their company, they called him "Barnabas", The Arabic and Ethiopic versions read, "who was of the apostles"; and so Barnabas is spoken of as if he was an apostle, 1Co 9:5

which is, being interpreted, the son of consolation; or "of exhortation"; from the excellent gift and talent he had at exhorting; see Act 11:23 and from the use he was of for the comforting of distressed minds; for נבא, "Naba, to prophesy", includes both exhortation and comfort; and he having the gift of prophecy or preaching the Gospel, was called ברנבא, "Barnabas", a son of comfort, or a comforter, or an exhorter: and so Jerom ^r interprets it, "the son of a prophet". Drusius conjectures that his right name was בר נחמא, "Bar Nachama", and by contraction "Barnama", and with a Greek termination "Barnamas"; which properly signifies, in the Chaldee and Syriac languages, "the son of consolation", as it is here interpreted; and he observes, that the letters "M" and "B" are sometimes used one for an other: thus one and the same man is called "Berodach" and "Merodach", 2Ki 20:12 and the same river is called "Abana", 2Ki 5:12 and in the margent "Amana"; but others think he had his name from the same word that Noah had his, and which signifies rest and comfort, as appears from the reason of his name. "This same shall comfort us", &c. And so the name of this man in the Chaldee or Syriac language was בר נח אבא, which may be literally rendered "the son of the fathers' rest", or "comfort". And this man is said to be

a Levite; of the tribe of Levi, and of the priestly race:

and of the country of Cyprus; or "by birth", or "nation, a Cyprian"; for though he was a Jew, as is clear from his being of the tribe of Levi, and was born of Jewish parents, yet in Cyprus, and so was a native of that place. The Ethiopic version renders it, "of the city of Cyprus"; but Cyprus was not a city, but a country; wherefore the Syriac version renders it, "of the place, or country of Cyprus", as we do: it was an island in the further part of the Mediterranean sea; it had its name from the plant Cyprus, and is now by the Turks called "Kibris". According to Pliny ^s, it lay to the east and west of Cilicia, and was opposite Syria, and was formerly the seat of nine kingdoms; its circumference was three hundred and seventy miles, and had been called by various names; as Acamantis, Cerastis, Aspella, Amathusia, Macaria, Crypton, and Colinia; in it were fifteen towns or cities, which wcre Paphos, Palsepaphos, Curias, Citium, Corineum, Salamis, Amethus, Lapethos, Solce, Tamaseus, Epidarum, Chytri, Arsinoe, Carpasium, and Golgi. According to the same writer ^t, it was by an earthquake divided from Syria; and that part of it which lay to the east from Syria, is said to be less than a hundred miles distant from it. And according to Mela ^u, its chief cities were Salamis and Paphos, mentioned in Act 13:5. And according to Ptolomy ^w, it had on the west Pamphylia, on the south the Egyptian and Syrian seas, and on the east the Syrian sea, and on the north the straits of Cilicia: it was inhabited by people of various nations, and, among the rest, by Jews; and R. Benjamin makes mention of Jewish Rubbans in Cyprus, in his time ^x.

Gill: Act 4:37

Having land, sold it,.... Whether this was in Cyprus, or in Judea, is not certain; nor how he came by it, whether he had bought it, as the priests and Levites might, and as Jeremiah, who was of the priests, bought a field at Anathoth, Jer 32:9 or, whether it was his wife's dowry; for the Levites had nothing by inheritance: they had forty two cities, and the six cities of refuge to dwell in, and the field of the suburbs of these cities; which field or land was never to be sold, but to be a perpetual possession, Lev 25:34 but now the ceremonial law was abolished, and this precept was not attended to, if the land was of this sort. Moreover, the Jewish doctors interpret the above law otherwise; and understand it only of changing, and not of selling, which they allow of; one of their canons runs thus ^y,

"the priests and Levites, מוכרים, "sell" always, and redeem always, as it is said, Lev 25:32, "the Levites may redeem at any time".''

Upon which canon, one of their commentators ^z says,

"they sell always; and not as an Israelite, who cannot sell less than two years before the jubilee;--but these "sell" even near the jubilee; "and they redeem always": if they sell houses in walled towns, they are not confirmed at the end of the year, as the houses in the walled towns of Israelites; and if "they sell fields", it is not necessary that they should remain in the hands of the buyer two years, but they may redeem them immediately, if they will.''

And another of them ^a has this observation,

"all agree that the Levites may not change a city, or suburb, or field, which are theirs, because it is said, Lev 25:34 "but the field of the suburbs of their cities may not be sold"; and the wise men of blessed memory say, the meaning of it is, it shall not be changed, for they do not change anything from what it was before.''

And agreeably to this is what Maimonides ^b elsewhere says,

"they do not make in the cities of the Levites a city a suburb, or a suburb a city, or a suburb a field, or a field a suburb, as it is said, Lev 25:34 "but the field of the suburbs of their cities shall not be sold"; from report (or tradition) we learn, that that is said, "shall not be sold", means, shall not be changed; but the field, suburbs, and city, everyone of these three shall be as they are for ever. Priests and Levites who "sell" a field, of the fields of their cities, or an house of any of the houses of their walled towns, do not redeem according to this order (i.e. as the other Israelites), but "they sell fields"; and even near to the jubilee, and redeem them immediately.''

So that if this land of Barnabas lay in Judea, as is most likely, it might be sold, and much more, if in Cyprus. But, be it what and where it will, he sold it:

and brought the money; from Cyprus or Judea, or that part of the land of Canaan where it lay, and where he had sold it:

and laid it at the apostles' feet; perhaps he might be the first person that did so, and set an example which was universally followed; however, he is particularly mentioned, being a man of note among the apostles, and of great usefulness in after times, and of whom frequent mention is made in other places.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 4:27

¹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

² sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

NET Notes: Act 4:28

¹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

² tn Or “purpose,” “will.”

³ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

NET Notes: Act 4:29

¹ tn Or “Lord, take notice of.”

² sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

³ tn Grk “slaves.” See the note on the word “servants” in 2:18.

⁴ tn Grk “word.”

⁵ tn Or “with all boldness.”

NET Notes: Act 4:30

¹ tn The miraculous nature of these signs is implied in the context.

NET Notes: Act 4:31

¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

³ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

⁴ tn Or “speak God’s message.”

⁵ tn Or “with boldness.”

NET Notes: Act 4:32

¹ tn Grk “soul.”

² tn Grk “but all things were to them in common.”

sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

NET Notes: Act 4:33

¹ tn Grk “And with.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Or “were witnessing.”

NET Notes: Act 4:34

¹ tn Or “poor.”

² tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

NET Notes: Act 4:35

¹ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

NET Notes: Act 4:36

¹ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

NET Notes: Act 4:37

¹ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

² tn Or “a farm.”

³ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

Geneva Bible: Act 4:27

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the ^{( l )} people of Israel, were gathered together,

^{( l )} Although the people of Israel were but one people, yet the plural number is used here, not so much for the twelve tribes, every one of which counted as a people, but because of the great multitude of them, as though many nations had assembled themselves together, as in (Jdg 5:14).

Geneva Bible: Act 4:28

For to ^{( m )} do whatsoever ^{( n )} thy hand and thy counsel determined before to be done.

^{( m )} The wicked execute God's counsel, even though they think nothing of it, but they are not therefore without fault.

^{( n )} You had determined by your absolute authority and power.

Geneva Bible: Act 4:31

^{( 11 )} And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

^{( 11 )} God witnesses to his Church by a visible sign that it is he that will establish it, by shaking the powers both of heaven and of earth.

Geneva Bible: Act 4:32

^{( 12 )} And the multitude of them that believed were of ^{( o )} one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common.

^{( 12 )} An example of the true Church, in which there is equal consent both in doctrine and in charity toward one another: and the pastors deliver true doctrine both sincerely and constantly.

^{( o )} They agreed in counsel, will, and all plans.

Geneva Bible: Act 4:34

^{( 13 )} Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,

^{( 13 )} True charity helps the need of the poor with its own loss, but in such a way that all things are done well and orderly.

Commentary -- Verse Range Notes

TSK Synopsis: Act 4:1-37

1 The rulers of the Jews, offended with Peter's sermon,

3 imprison him and John.

5 After, upon examination Peter boldly avouching the lame man to be healed by the name of Jesus, and that by the same Jesus only we must be eternally saved,

13 they command him and John to preach no more in that name, adding also threatening;

23 whereupon the church flees to prayer.

31 And God, by moving the place where they were assembled, testifies that he heard their prayer; confirming the church with the gift of the Holy Ghost, and with mutual love and charity.

Combined Bible: Act 4:27

notes on verse 23  

  

Combined Bible: Act 4:28

notes on verse 23  

  

Combined Bible: Act 4:29

notes on verse 23  

  

Combined Bible: Act 4:30

notes on verse 23  

  

Combined Bible: Act 4:31

The prayer for boldness was answered at once, and in the way they had requested. (31) " And when they had prayed, the place in which they were assembled together was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with boldness. " The shaking of the house, attended by a conscious renewal of the miraculous power of the Holy Spirit, gave them the boldness for which they prayed, because it assured them that God was still with them.   

  

  

Combined Bible: Act 4:32

From this brief account of the first conflict of the young congregation, Luke again turns, to view more minutely the internal condition of the Church. Their religious life was now more fully developed, than at the period glanced at in the close of the second chapter, and his description is more in detail. (32) " Now the multitude of those who believed were of one heart and one soul; neither did one of them say that aught of the things which he possessed was his own, but they had all things in common. (33) And with great power the apostle gave testimony concerning the resurrection of the Lord Jesus, and great favor was upon them all. (34) Neither was there any among them who lacked; for as many as were possessors of lands, or houses, sold them, and brought the prices of the things that were sold, (35) and laid them at the feet of the apostles; and it was distributed to each, as any one had need. "  

Considering the immense numbers of this congregation, and that they were so suddenly drawn together from every class of society, it is certainly remarkable, and well worthy of a place in this record, that they were " of one heart and of one mind. " But the most signal proof of the power of the gospel among them was the almost entire subsidence of selfishness. Among the heathen nations of antiquity, systematic provision of the wants of the poor was unknown; and even among the Jews, whose law was watchful for the welfare of the poor in many respects, those who became insolvent were sold into temporary bondage to pay their debts. It was, therefore, a new thing under the sun, to see a large community selling houses and lands to supply the wants of the poor. It could but give additional weight to all that was said by the apostles, and for this reason Luke breaks the thread of his statements concerning it, to throw in the remark, that "With great power the apostles gave testimony concerning the resurrection of the Lord Jesus, and great favor was among all." This remark does not mean that the testimony of the apostles was more distinct or positive, or that it was sustained by more signal miracles than before; for neither of these is possible. But it means that their testimony had more power with the people; and this is attributed to the harmony observed within the Church, together with their unheard-of benevolence, which combined to give them "great favor" with the people.  

The fact that distribution was made to each as he had need, shows that it was only the needy who received any thing, and that there was no equalization of property. The sale of property and consecration of the proceeds was voluntary with each individual, and not an established law of the Church. This is evident from the question of Peter to Ananias, below: "While it remained, was it not your own? And after it was sold, was it not in your own control?"   

  

  

Combined Bible: Act 4:33

notes on verse 32  

  

Combined Bible: Act 4:34

notes on verse 32  

  

Combined Bible: Act 4:35

notes on verse 32  

  

Combined Bible: Act 4:36

37. After stating that many brethren who had property sold it, and gave up the proceeds, Luke now gives an individual instance of this liberality, introduced, no doubt, on account of the subsequent celebrity of the individual. (36) " Now Joses, who was surnamed Barnabas by the apostles, (which is, when translated, son of exhortation,) a Levite, a Cyprian by birth, (37) having land, sold it, and brought the money, and laid it at the feet of the apostles. " This surname was given to Joses on account of his excellence in horatory address, and not on account of the consolation which he afforded by his liberality. The original term paraklesis, rendered consolation in the common version, is a verbal noun used to express both the act of the verb parakalein and the effect produced by it. We have no one word in English to represent it in these two senses; but exhortation expresses the act, and consolation the effect. We have, therefore, exhortation eight times in the common version, when the paraklesis is connected with the agent, but always consolation when the reference is to the recipient. As Barnabas is contemplated at the agent, in this case, it should be exhortation, not consolation. This criticism is confirmed by the history of Barnabas. When the Church in Jerusalem heard that a congregation was planted in Antioch, they sent Barnabas thither, who " exhorted them all, that with purpose of heart they should cleave to the Lord." This exhorting being the object for which he was sent, his selection for the mission indicates his superiority in that kind of talent. Perhaps it was chiefly on account of this talent, in which Paul was deficient, that Barnabas became the traveling companion of this apostle. It is a talent much more rare than mere logical power, and has always been highly prized by the Churches.   

It is quite probable that the land sold by Barnabas constituted his whole estate. Having no family dependent on him, he consecrated his life to unrequited missionary labor.   

  

  

  

Combined Bible: Act 4:37

notes on verse 36  

  

Maclaren: Act 4:19-31

Obedient Disobedience

But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20. For we cannot but speak the things which we have seen and heard. 21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22. For the man was above forty years old, on whom this miracle of healing was shewed. 23. And being let go they went to their own company, and reported all that the chief priests and elders had said unto them. 24. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25. Who by the mouth of Thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. 27. For of a truth against Thy holy child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28. For to do whatsoever Thy hand and Thy counsel determined before to be done. 29. And now, Lord, behold their threatenings: and grant unto Thy servants, that with all boldness they may speak Thy word, 30. By stretching forth Thine hand to heal; and that signs and wonders may be done by the name of Thy holy child Jesus. 31. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.'--Acts 4:19-31.

THE only chance for persecution to succeed is to smite hard and swiftly. If you cannot strike, do not threaten. Menacing words only give courage. The rulers betrayed their hesitation when the end of their solemn conclave was but to straitly threaten'; and less heroic confessors than Peter and John would have disregarded the prohibition as mere wind. None the less the attitude of these two Galilean fishermen is noble and singular, when their previous cowardice is remembered. This first collision with civil authority gives, as has been already noticed, the main lines on which the relations of the Church to hostile powers have proceeded.

I. The Heroic Refusal Of Unlawful Obedience.

We shall probably not do injustice to John if we suppose that Peter was spokesman. If so, the contrast of the tone of his answer with all previously recorded utterances of his is remarkable. Warm-hearted impulsiveness, often wrong-headed and sometimes illogical, had been their mark; but here we have calm, fixed determination, which, as is usually its manner, wastes no words, but in its very brevity impresses the hearers as being immovable. Whence did this man get the power to lay down once for all the foundation principles of the limits of civil obedience, and of the duty of Christian confession? His words take rank with the ever-memorable sayings of thinkers and heroes, from Socrates in his prison telling the Athenians that he loved them, but that he must obey God rather than you,' to Luther at Worms with his It is neither safe nor right to do anything against conscience. Here I stand; I can do nothing else. God help me! Amen.' Peter's words are the first of a long series.

This first instance of persecution is made the occasion for the clear expression of the great principles which are to guide the Church. The answer falls into two parts, in the first of which the limits of obedience to civil authority are laid down in a perfectly general form to which even the Council are expected to assent, and in the second an irresistible compulsion to speak is boldly alleged as driving the two Apostles to a fiat refusal to obey.

It was a daring stroke to appeal to the Council for an endorsement of the principle in Acts 4:19, but the appeal was unanswerable; for this tribunal had no other ostensible reason for existence than to enforce obedience to the law of God, and to Peter's dilemma only one reply was possible. But it rested on a bold assumption, which was calculated to irritate the court; namely, that there was a blank contradiction between their commands and God's, so that to obey the one was to disobey the other. When that parting of the ways is reached, there remains no doubt as to which road a religious man must take.

The limits of civil obedience are clearly drawn. It is a duty, because the powers that be are ordained of God,' and obedience to them is obedience to Him. But if they, transcending their sphere, claim obedience which can only be rendered by disobedience to Him who has appointed them, then they are no longer His ministers, and the duty of allegiance falls away. But there must be a plain conflict of commands, and we must take care lest we substitute whims and fancies of our own for the injunctions of God. Peter was not guided by his own conceptions of duty, but by the distinct precept of his Master, which had bid him speak. It is not true that it is the cause which makes the martyr, but it is true that many good men have made themselves martyrs needlessly. This principle is too sharp a weapon to be causelessly drawn and brandished. Only an unmistakable opposition of commandments warrants its use; and then, he has little right to be called Christ's soldier who keeps the sword in the scabbard.

The articulate refusal in Acts 4:20 bases itself on the ground of irrepressible necessity: We cannot but speak.' The immediate application was to the facts of Christ's life, death, and glory. The Apostles could not help speaking of these, both because to do so was their commission, and because the knowledge of them and of their importance forbade silence. The truth implied is of wide reach. Whoever has a real, personal experience of Christ's saving power, and has heard and seen Him, will be irresistibly impelled to impart what he has received. Speech is a relief to a full heart. The word, concealed in the prophet's heart, burned there like fire in his bones, and he was weary of forbearing.' So it always is with deep conviction. If a man has never felt that he must speak of Christ, he is a very imperfect Christian. The glow of his own heart, the pity for men who know Him not, his Lord's command, all concur to compel speech. The full river cannot be dammed up.

II. The Lame And Impotent Conclusion Of The Perplexed Council.

How plain the path is when only duty is taken as a guide, and how vigorously and decisively a man marches along it! Peter had no hesitation, and his resolved answer comes crashing in a straight course, like a cannon-ball. The Council had a much more ambiguous oracle to consult in order to settle their course, and they hesitate accordingly, and at last do a something which is a nothing. They wanted to trim their sails to catch popular favour, and so they could not do anything thoroughly. To punish or acquit was the only alternative for just judges. But they were not just; and as Jesus had been crucified, not because Pilate thought Him guilty, but to please the people, so His Apostles were let off, not because they were innocent, but for the same reason. When popularity-hunters get on the judicial bench, society must be rotten, and nearing its dissolution. To decree unrighteousness by a law' is among the most hideous of crimes. Judges willing to wound, and yet afraid to strike,' are portents indicative of corruption. We may remark here how the physician's pen takes note of the patient's age, as making his cure more striking, and manifestly miraculous.

III. The Church's Answer To The First Assault Of The World's Power.

How beautifully natural that is,' Being let go, they went to their own,' and how large a principle is expressed in the naive words! The great law of association according to spiritual affinity has much to do in determining relations here. It aggregates men, according to sorts; but its operation is thwarted by other conditions, so that companionship is often misery. But a time comes when it will work unhindered, and men will be united with their like, as the stones on some sea-beaches are laid in rows, according to their size, by the force of the sea. Judas went to his own place,' and, in another world, like will draw to like, and prevailing tendencies will be increased by association with those who share them.

The prayer of the Church was probably the inspired outpouring of one voice, and all the people said Amen,' and so made it theirs. Whose voice it was which thus put into words the common sentiment we should gladly have known, but need not speculate. The great fact is that the Church answered threats by prayer. It augurs healthy spiritual life when opposition and danger neither make cheeks blanch with fear nor flush with anger. No man there trembled nor thought of vengeance, or of repaying threats with threats. Every man there instinctively turned heavenwards, and flung himself, as it were, into God's arms for protection. Prayer is the strongest weapon that a persecuted Church can use. Browning makes a tyrant say, recounting how he had tried to crush a man, that his intended victim,

Stood erect, caught at God's skirts, and prayed, So I was afraid.'

The contents of the prayer are equally noteworthy. Instead of minutely studying it verse by verse, we may note some of its salient points. Observe its undaunted courage. That company never quivered or wavered. They had no thought of obeying the mandate of the Council. They were a little army of heroes. What had made them so? What but the conviction that they had a living Lord at God's right hand, and a mighty Spirit in their spirits? The world has never seen a transformation like that. Unique effects demand unique causes for their explanation, and nothing but the historical truth of the facts recorded in the last pages of the Gospels and first of the Acts accounts for the demeanour of these men.

Their courage is strikingly marked by their petition. All they ask is boldness' to speak a word which shall not be theirs, but God's. Fear would have prayed for protection; passion would have asked retribution on enemies. Christian courage and devotion only ask that they may not shrink from their duty, and that the word may be spoken, whatever becomes of the speakers. The world is powerless against men like that. Would the Church of to-day meet threats with like unanimity of desire for boldness in confession? If not, it must be because it has not the same firm hold of the Risen Lord which these first believers had. The truest courage is that which is conscious of its weakness, and yet has no thought of flight, but prays for its own increase.

We may observe, too, the body of belief expressed in the prayer. First it lays hold on the creative omnipotence of God, and thence passes to the recognition of His written revelation. The Church has begun to learn the inmost meaning of the Old Testament, and to find Christ there. David may not have written the second Psalm. Its attribution to him by the Church stands on a different level from Christ's attribution of authorship, as, for instance, of the hundred and tenth Psalm. The prophecy of the Psalm is plainly Messianic, however it may have had a historical occasion in some forgotten revolt against some Davidic king; and, while the particular incidents to which the prayer alludes do not exhaust its far-reaching application, they are rightly regarded as partly fulfilling it. Herod is a king of the earth,' Pilate is a ruler'; Roman soldiers are Gentiles; Jewish rulers are the representatives of the people.' Jesus is God's Anointed.' The fact that such an unnatural and daring combination of rebels was predicted in the Psalm bears witness that even that crime at Calvary was foreordained to come to pass, and that God's hand and counsel ruled. Therefore all other opposition, such as now threatened, will turn out to be swayed by that same Mighty Hand, to work out His counsel. Why, then, should the Church fear? If we can see God's hand moving all things, terror is dead for us, and threats are like the whistling of idle wind.

Mark, too, the strong expression of the Church's dependence on God. Lord' here is an unusual word, and means Master,' while the Church collectively is called Thy servants,' or properly, slaves.' It is a different word from that of servant' (rather than child') applied to Jesus in Acts 4:27-30. God is the Master, we are His slaves,' bound to absolute obedience, unconditional submission, belonging to Him, not to ourselves, and therefore having claims on Him for such care as an owner gives to his slaves or his cattle. He will not let them be maltreated nor starved. He will defend them and feed them; but they must serve him by life, and death if need be. Unquestioning submission and unreserved dependence are our duties.

Absolute ownership and unshared responsibility for our well-being belong to Him.

Further, the view of Christ's relationship to God is the same as occurs in other of the early chapters of the Acts. The title of Thy holy Servant Jesus' dwells on Christ's office, rather than on His nature. Here it puts Him in contrast with David, also called Thy servant.' The latter was imperfectly what Jesus was perfectly. His complete realisation of the prophetic picture of the Servant of the Lord in Isaiah is emphasised by the adjective holy,' implying complete devotion or separation to the service of God, and unsullied, unlimited moral purity. The uniqueness of His relation in this aspect is expressed by the definite article in the original. He is the Servant, in a sense and measure all His own. He is further the Anointed Messiah. This was the Church's message to Israel and the stay of its own. courage, that Jesus was the Christ, the Anointed and perfect Servant of the Lord, who was now in heaven, reigning there. All that this faith involved had not yet become clear to their consciousness, but the Spirit was guiding them step by step into all the truth; and what they saw and heard, not only in the historical facts of which they were the witnesses, but in the teaching of that Spirit, they could not but speak.

The answer came swift as the roll of thunder after lightning. They who ask for courage to do God's will and speak Christ's name have never long to wait for response. The place was shaken,' symbol of the effect of faithful witness-bearing, or manifestation of the power which was given in answer to their prayer. They were all filled with the Holy Ghost,' who now did not, as before, confer ability to speak with other tongues, but wrought no less worthily in heartening and fitting them to speak in their own tongue, wherein they were born,' in bold defiance of unlawful commands.

The statement of the answer repeats the petition verbatim: With all boldness they spake the word.' What we desire of spiritual gifts we get, and God moulds His replies so as to remind us of our petitions, and to show by the event that these have reached His ear and guided His giving hand.

Impossible Silence

We cannot but speak the things which we have seen and heard.'--Acts 4:20.

THE context tells us that the Jewish Council were surprised, as they well might be, at the boldness of Peter and John, and traced it to their having been with Jesus. But do you remember that they were by no means bold when they were with Jesus, and that the bravery came after what, in ordinary circumstances, would have destroyed any of it in a man? A leader's execution is not a usual recipe for heartening his followers, but it had that effect in this case, and the Peter who was frightened out of all his heroics by a sharp-eyed, sharp-tongued servant-maid, a few weeks after bearded the Council and rejoiced that he was counted worthy to suffer shame for His Name.' It was not Christ's death that did that, and it was not His life that did that. You cannot understand, to use a long word, the psychological' transformation of these cowardly deniers who fled and forsook Him, unless you bring in three things: Resurrection, Ascension, Pentecost. Then it is explicable.

However the boldness came; these two men before the Council were making an epoch at that moment, and their grand words are the Magna Charta of the right of every sincere conviction to free speech. They are the direct parent of hundreds of similar sayings that flash out down the world's history. Two things Peter and John adduced as making silence impossible --a definite divine command, and an inward impulse. Whether it is right in the sight of God to hearken unto you more than unto God, judge ye. We cannot but speak the things which we have seen and heard.'

But I wish to use these words now in a somewhat wider application. They may suggest that there are great facts which make silence and non-aggressive-ness an impossibility for an individual or a Church, and that by the very law of its being, a Church must be a missionary Church, and a Christian cannot be a dumb Christian, unless he is a dead Christian. And so I turn to look at these words as suggesting to us two or three of the grounds on which Christian effort, in some form or another, is inseparable from Christian experience.

And, first, I wish you to notice that there is,

I. An Inward Necessity Which Makes Silence Impossible.

We cannot but speak the things which we have seen and heard,' is a principle that applies far more widely than to the work of a Christian Church, or to any activity that is put in force to spread the name of Jesus Christ. For there is a universal impulse which brings it about that whatever, in the nature of profound conviction, of illuminating truth, especially as affecting moral and spiritual matters, is granted to any man, knocks at the inner side of the door of his lips, and demands an exit and free air and utterance.

As surely as the tender green spikelet of the springing corn pushes its way through the hard clods, or as the bud in the fig-tree's polished stem swells and opens, so surely whatever a man, in his deepest heart, knows to be true, calls upon him to let it out and manifest itself in his words and in his life. We believe, and therefore speak,' is a universal sequence. There were four leprous men long ago that, in their despair, made their way into the camp of the beleaguering enemy, found it empty; and after they feasted themselves--and small blame to them--then flashed upon them the thought, We do not well, this is a day of good tidings, and we hold our peace; if we tarry till the morning light, some evil will befall us.' Something like that is the uniform accompaniment of all profound conviction. And if so, especially imperative and urgent will this necessity be, wherever there is true Christian life. For whether we consider the greatness of the gift that is imparted to us, in the very act of our receiving that Lord, or whether we consider the soreness of the need of a world that is without Him, surely there can be nothing that so reinforces the natural necessity and impulse to impart what we possess of truth or beauty or goodness as the greatness of the unspeakable gift, and the wretchedness of a world that wants it. Brethren, there are many things that come in the way--and perhaps never more than in our own generation--of Christian men and women making direct and specific efforts, by lip as well as by life, to speak about Jesus Christ to other people. There is the standing hindrance of love of ease and selfish absorption in our own concerns. There are the conventional hindrances of our canons of social intercourse which make it bad form' to speak to men about anything beneath the surface, and God forbid that I should urge any man to a brusque, and indiscriminate, and unwise forcing of his faith upon other people. But I believe, that deep down below all these reasons, there are two main reasons why the practice of the clear utterance of their faith on the part of Christian people is so rare. The one is a deficient conception of what the Gospel is, and the other is a feeble grasp of it for ourselves. If you do not think that you have very much to say, you will not be very anxious to say it; and if your notion of Christianity, and of Christ's relation to the world, is that of the superficial professing Christian, then of course you will be smitten with no earnestness of desire to impart the truth to others. Types of Christianity which enfeeble or obscure the central thought of Christ's work for the salvation of a world that needs a Saviour, and is perishing without Him, never were, never are, never will be, missionary or aggressive. There is no driving force in them. They have little to say, and naturally they are in no hurry to say it. But there is a deeper reason than that. I said a minute ago that a dumb Christian was an impossibility unless he were a dead Christian. And there is the reason why so many of us feel so little, so very little, of that knocking at the door of our hearts, and saying,' Let me out!' which we should feel if we deeply believed, and felt, as well as intellectually accepted, the gospel of our salvation.

The cause of a silent Church is a defective conception of the Gospel entrusted to it, or a feeble grasp of the same. And as our silence or indifference is the symptom, so by reaction it is in its turn the cause of a greater enfeeblement of our faith, and of a weaker grasp of the Gospel. Of course I know that it is perfectly possible for a man to talk away his convictions, and I am afraid that that temptation which besets all men of my profession, is not always resisted by us as it ought to be. But, on the other hand, sure am I that no better way can be devised of deepening my own hold of the truths of Christianity than an honest, right attempt to make another share my morsel with me. Convictions bottled, like other things bottled up, are apt to evaporate and to spoil. They say that sometimes wine-growers, when they go down into their cellars, find in a puncheon no wine, but a huge fungus. That is what befalls the Christianity of people that never let air in, and never speak their faith out. We cannot but speak the things which we have seen and heard'; and if we do not speak, the vision fades and the sound becomes faint.

Now there is another side to this same inward necessity of which I have been speaking, on which I must just touch. I have referred to the impulse which flows from the possession of the Gospel. There is an impulse which flows from that which is but another way of putting the same thing, the union with Jesus Christ, which is the result of our faith in the Gospel. If I am a Christian I am, in a very profound and real Sense, one with Jesus Christ, and have His Spirit for the life of my spirit. And in the measure in which I am thus one with Him, I shall look at things as He looks at them, and do such things as He did. If the mind of Jesus Christ is in us Who for the joy that was set before Him endured the Cross,' who counted not equality with God a thing to be desired, but made Himself of no reputation,' and was found in fashion as a man,' then we too shall feel that our work in the world is not done, and our obligations to Him are not discharged, unless to the very last particle of our power we spread His name. Brethren, if there were no commandment at all from Christ's lips laying upon His followers the specific duty of making His gospel known, still this inward impulse of which I am speaking would have created all the forms of Christian aggressiveness which we see round about us, because, if we have Christ and His Gospel in our hearts, we cannot but speak the things which we have seen and heard.'

And now turn to another aspect of this matter. There is--

II. A Command Which Makes Silence Criminal.

I do not need to do more than remind you of the fact that the very last words which our Lord has left us according to the two versions of them which are given in the Gospel of Matthew, and the beginning of this Book of the Acts, coincide in this. You are to be My witnesses to the ends of the earth. Go ye into all the world and preach the Gospel to every creature.' Did you ever think what an extraordinary thing it is that that confident anticipation of a worldwide dominion, and of being Himself adapted to all mankind, in every climate and in every age, and at every stage of culture, should have been the conviction which the departing Christ sought to stamp upon the minds of those eleven poor men? What audacity! What tremendous confidence! What a task to which to set them! What an unexampled belief in Himself and His work! And it is all coming true; for the world is finding out, more and more, that Jesus Christ is its Saviour and its King.

This commandment which is laid upon us Christian men submerges all distinctions of race, and speech, and nationality, and culture. There are high walls parting men off from one another. This great message and commission, like some rising tide, rolls over them all, and obliterates them, and flows boundless, having drowned the differences, from horizon to horizon, east and west and south and north.

Now let me press the thought that this commandment makes indifference and silence criminal. We hear people talk, people whose Christianity it is not for me to question, though I may question two things about it, its clearness and its depth--we hear them talk as if to help or not to help, in the various forms of Christian activity, missionary or otherwise, was a matter left to their own inclination. No! it is not. Let us distinctly understand that to help or not to help is not the choice open to any man who would obey Jesus Christ. Let us distinctly understand--and God grant that we may all feel it more--that we dare not stand aside, be negligent, do nothing, leave other people to give and to toil, and say, Oh! my sympathies do not go in that direction.' Jesus Christ told you that they were to go in that direction, and if they do not, so much the worse for the sympathies for one thing, and so much the worse for you, the rebel, the disobedient in heart. I do not want to bring down this great gift and token of love which Jesus Christ has given to His servants, in entrusting them with the spread of the Gospel, to the low level of a mere commandment, but I do sometimes think that the tone of feeling, ay! and of speech, and still more the manner of action, among professing Christian people, in regard to the whole subject of the missionary work of God's Church, shows that they need to be reminded; as the Duke of Wellington said,' There are your marching orders! and the soldier who does not obey his marching orders is a mutineer. There is a definite commandment which makes indifference criminal.

There is another thing I should like to say, viz. That this definite commandment overrides everything else. We hear a great deal from unsympathetic critics, which is but a reproduction of an old grumble that did not come from a very creditable source. To what purpose is this waste?' Why do you not spend your money upon technical schools, soup-kitchens, housing of the poor, and the like? Well, our answer is, He told us.' We hear, too, especially just in these days, a great deal about the necessity for increased caution in pursuing missionary operations in heathen lands. And some people that do not know anything about the subject have ventured to say, for instance, that the missionaries are responsible for Chinese antagonism to Europeans, and for similar phenomena. Well, we are ready to be as wise and prudent as you like. We do not ask any consuls to help us. Our brethren are men who have hazarded their lives; and I never heard of a Baptist missionary running under the skirts of an ambassador, or praying the government to come and protect him. We do not ask for cathedrals to be built, or territory to be ceded, as compensation for the loss of precious lives. But if these advisers of caution mean no more than they say, Caution!' we agree. But if they mean, what some of them mean, that we are to be silent for fear of consequences, then, whether it be prime ministers, or magistrates, or mobs that say it, our answer is, Whether it be right to hearken unto you more than unto God, judge ye! We cannot but speak the things which we have seen and heard.'

So, lastly, there is--

III. The Bond Of Brotherhood Which Makes Silence Unnatural.

I have spoken of an inward impulse. That thought turns our attention to our own hearts. I have spoken of a definite command; that turns our eyes to the Throne. I speak now of a bond of brotherhood. That sends our thoughts out over the whole world. There is such a bond. Jesus Christ by His Incarnation has taken the nature of every man upon Himself, and has brought all men into one. Jesus Christ by the grace of God, has tasted death for every man,' and has brought all men into unity. And so the much-abused and vulgarised conception of fraternity,' and even the very word humanity,' are the creation of Christianity, and flow from these two facts--the Cradle of Bethlehem and the Cross of Calvary, besides that prior one that God hath made of one blood all nations of men.' If that be so, then what flows from that unity, from that brotherhood thus sacredly founded upon the facts of the life and death of Jesus Christ, the world's Redeemer? This to begin with, that Christian men are bound to look out over humanity with Christ's eyes, and not--as is largely the case to-day--to regard other nations as enemies and rivals, and the lower races' as existing to be exploited for our wealth, to be coerced for our glory, to be conquered for our Empire. We have to think of them as Jesus Christ thought. I cannot but remember days in England when the humanitarian sentiment in regard to the inferior races was far more vigorous, and far more operative in national life than it is to-day. I can go back in boyhood's memory to the emancipation of the West Indian slaves, and that was but the type of the general tendency of thought amongst the better minds of England in those days. Would that .it were so now!

But further, brethren, we as Christian people have laid upon us this responsibility by that very bond of brotherhood, that we should carry whithersoever our influence may go the great message of the Elder Brother who makes us all one. We give much to the heathen' populations within our Empire or the reach of our trade. We give them English laws, English science, English literature, English outlooks on life, the English tongue, English vices--opium, profligacy, and the like. Are these all the gifts that we are bound to carry to heathen lands? Dynamos and encyclopaedias, gin and rifles, shirtings and castings? Have we not to carry Christ? And all the more because we are so closely knit with so many of them. I wonder how many of you get the greater part of your living out of India and China?

Surely, if there is a place in England where the missionary appeal should be responded to, it is Manchester. As a nest hast thou gathered the riches of the nations.' What have you given? Make up the balance-sheet, brethren. We are debtors,' let us put down the items: -

Debtors by a common brotherhood.

Debtors by the possession of Christ for ourselves. Debtors by benefits received. Debtors by injuries inflicted.

The debit side of the account is heavy. Let us try to discharge some portion of the debt, in the fashion in which the Apostle from whom I have been quoting thought that he would best discharge it when, after declaring himself debtor to many kinds of men, he added, So as much as in me is, I am ready to preach the Gospel.' May we all say, more truly than we have ever said before, We cannot but speak the things which we have seen and heard!

Maclaren: Act 4:32

The Wheat And The Tares

And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.'--Acts 4:32.

And great fear came upon all the church, and upon as many as heard these things.'--Acts 5:11.

ONCE more Luke pauses and gives a general survey of the Church's condition. It comes in appropriately at the end of the account of the triumph over the first assault of civil authority, which assault was itself not only baffled, but turned to good. Just because persecution had driven them closer to God and to one another, were the disciples so full of brotherly love and of grace as Luke delights to paint them.

I. We Note The Fair Picture Of What The Church Once Was.

The recent large accessions to it might have weakened the first feelings of brotherhood, so that it is by no means superfluous to repeat substantially the features of the earlier description (Acts 2:44-45). The multitude' is used with great meaning, for it was a triumph of the Spirit's influence that the warm stream of brotherly love ran through so many hearts, knit together only by common submission to Jesus. That oneness of thought and feeling was the direct issue of the influx of the Spirit mentioned as the blessed result of the disciples' dauntless devotion (Acts 4:31). If our Churches were filled with the Holy Ghost,' we too should be fused into oneness of heart and mind, though our organisations as separate communities continued, just as all the little pools below high-water mark are made one when the tide comes up.

The first result and marvellous proof of that oneness was the so-called community of goods,' the account of which is remarkable both because it all but fills this picture, and because it is broken into two by Acts 5:33, rapidly summarising other characteristics. The two halves may be considered together, and it may be noted that the former presents the sharing of property as the result of brotherly unity, while the latter traces it (for,' Acts 5:34)to the abundant divine grace resting on the whole community. The terms of the description should be noted, as completely negativing the notion that the fact in question was anything like compulsory abolition of the right of individual ownership. Not one of them said that aught of the things which he possessed was his own.' That implies that the right of possession was not abolished. It implies, too, that the common feeling of brotherhood was stronger than the self-centred regard which looks on possessions as to be used for self. Thus they possessed as though they possessed not, and each held his property as a trust from God for ills brethren.

We must observe, further, that the act of selling was the owners', as was the act of handing the proceeds to the Apostles. The community had nothing to do with the money till it had been given to them. Further, the distribution was not determined by the rule of equality, but by the need' of the recipients; and its result was not that all had share and share alike, but that none lacked.'

There is nothing of modern communism in all this, but there is a lesson to the modern Church as to the obligations of wealth and the claims of brotherhood, which is all but universally disregarded. The spectre of communism is troubling every nation, and it will become more and more formidable, unless the Church learns that the only way to lay it is to live by the precepts of Jesus and to repeat in new forms the spirit of the primitive Church. The Christian sense of stewardship, not the abolition of the right of property, is the cure for the hideous facts which drive men to shriek Property is theft.'

Luke adds two more points to his survey,--the power of the Apostolic testimony, and the great grace which lay like a bright cloud on the whole Church. The Apostles' special office was to bear witness to the Resurrection. They held a position of prominence in the Church by virtue of having been chosen by Jesus and having been His companions, but the Book of Acts is silent about any of the other mysterious powers which later ages have ascribed to them. The only Apostles who appear in it are Peter, John, and James, the last only in a parenthesis recording His martyrdom. Their peculiar work was to say, Behold! we saw, and know that He died and rose again.'

II. A Leading Example Of Hypocritical Pretence.

The general description is followed by one example of the surrender of wealth, which is noteworthy as being done by one afterwards to play a great part in the book, and also as leading on to an example of hypocritical pretence. Side by side stand Barnabas and the wretched couple, Ananias and Sapphira.

Luke introduces the new personage with some particularity, and, as he does not go into detail without good reason, we must note his description. First, the man's character is given, as expressed in the name bestowed by the Apostles, in imitation of Christ's frequent custom. He must have been for some time a disciple, in order that his special gift should have been recognised. He was a son of exhortation'; that is, he had the power of rousing and encouraging the faith and stirring the believing energy of the brethren. An example of this was given in Antioch, where he exhorted them all, that with purpose of heart they would cleave unto the Lord.' So much the more beautiful was his self-effacement when with Paul, for it was the latter who was the chief speaker.' Barnabas felt that his gift was less than his brother's, and so, without jealousy, took the second place. He, being silent, yet speaketh, and bids us learn our limits, and be content to be surpassed.

We are next told his rank. He was a Levite. The tribe to which a disciple belongs is seldom mentioned, but probably the reason for specifying Barnabas' was the same as led Luke, in another place, to record that' a great company of the priests was obedient to the faith.' The connection of the tribe of Levi with the Temple worship made accessions from it significant, as showing how surely the new faith was creeping into the very heart of the old system, and winning converts from the very classes most interested in opposing it. Barnabas' significance is further indicated by the notice that he was a man of Cyprus,' and as such, the earliest mentioned of the Hellenists or foreign-born and Greek-speaking Jews, who were to play so important a part in the expansion of the Church.

His first appearance witnessed to the depth and simple genuineness of his character and faith. The old law forbidding Levites to hold land had gradually become inoperative, and perhaps Barnabas' estate was in Cyprus, though more probably it was, like that of his relative Mary, the mother of Mark, in Jerusalem. He did as many others were doing, and brought the proceeds to the assembly of the brethren, and there publicly laid them at the Apostles' feet, in token of their authority to administer them as they thought well.

III. Why Was Barnabas' Act Singled Out For Mention, Since There Was Nothing Peculiar About It?

Most likely because it stimulated Ananias and his wife to imitation. Wherever there are signal instances of Christian self-sacrifice, there will spring up a crop of base copies. Ananias follows Barnabas as surely as the shadow the substance. It was, very likely, a pure impulse which led him and his wife to agree to sell their land; and it was only when they had the money in their hands, and had to take the decisive step of parting with it, and reducing themselves to penniless-ness, that they found the surrender harder than they could carry out. Satan spoils many a well-begun work, and we often break down half-way through a piece of Christian unselfishness. Well begun is half--but only half--ended.

Be that as it may, Peter's stern words to Ananias put all the stress of the sin on its being an acted lie. The motives of the trick are not disclosed. They may have been avarice, want of faith, greed of applause, reluctance to hang back when others were doing like Barnabas. It is hard to read the mingled motives which lead ourselves wrong, and harder to separate them in the case of another. How much Ananias kept back is of no moment; indeed, the less he retained the greater the sin; for it is baser, as well as more foolish, to do wrong for a little advantage than for a great one.

Peter's two questions bring out very strikingly the double source of the sin. Why hath Satan filled thy heart? '--an awful antithesis to being filled with the Spirit. Then there is a real, malign Tempter, who can pour evil affections and purposes into men's hearts. But he cannot do it unless the man opens his heart, as that why? implies. The same thought of our co-operation and concurrence, so that, however Satan suggests, it is we who are guilty, comes out in the second question, How is it that thou hast conceived this thing in thy heart? Reverently we may venture to say that not only Christ stands at the door and knocks, but that the enemy of Him and His stands there too, and he too enters if any man opens the door.' Neither heaven nor hell can come in unless we will.

The death of Ananias was not inflicted by Peter. Hearing these words' he fell down and' died. Surely that expression suggests that the stern words had struck at his life, and that his death was the result of the agitation of shame and guilt which they excited. That does not at all conflict with regarding his death as a punitive divine act.

One can fancy the awed silence that fell on the congregation, and the restrained, mournful movement that ran through it when Sapphira entered. Why the two had not come in company can only be conjectured. Perhaps the husband had gone straight to the Apostles after completing the sale, and had left the wife to follow at her convenience. Perhaps she had not intended to come at all, but had grown alarmed at the delay in Ananias' return. She may have come in fear that something had gone wrong, and that fear would be increased by her not seeing her husband in her quick glance round the company.

If she came expecting to receive applause, the silence and constraint that hung over the assembly must have stirred a fear that something terrible had happened, which would be increased by Peter's question. It was a merciful opportunity given her to separate herself from the sin and the punishment; but her lie was glib, and indicated determination to stick to the fraud. That moment was heavy with her fate, and she knew it not; but she knew that she had the opportunity of telling the truth, and she did not take it. She had to make the hard choice which we have sometimes to make, to be true to some sinful bargain or be true to God, and she chose the worse part. Which of the two was tempter and which was tempted matters little. Like many a wife, she thought that it was better to be loyal to her husband than to God, and so her honour was rooted in dishonour,' and she was falsely true and truly false.

The judgment on Sapphira was not inflicted by Peter. He foretold it by his prophetic power, but it was the hand of God which vindicated the purity of the infant Church. The terrible severity of the punishment can only be understood by remembering the importance of preserving the young community from corruption at the very beginning. Unless the vermin are cleared from the springing plant, it will not grow. As Achan's death warned Israel at the beginning of their entrance into the promised land, so Ananias and Sapphira perished, that all generations of the Church might fear to pretend to self-surrender while cherishing its opposite, and might feel that they have to give account to One who knows the secrets of the heart, and counts nothing as given if anything is surreptitiously kept back.

MHCC: Act 4:23-31

Christ's followers do best in company, provided it is their own company. It encourages God's servants, both in doing work, and suffering work, that they serve the God who made all things, and therefore has the disposal of all events; and the Scriptures must be fulfilled. Jesus was anointed to be a Saviour, therefore it was determined he should be a sacrifice, to make atonement for sin. But sin is not the less evil for God's bringing good out of it. In threatening times, our care should not be so much that troubles may be prevented, as that we may go on with cheerfulness and courage in our work and duty. They do not pray, Lord let us go away from our work, now that it is become dangerous, but, Lord, give us thy grace to go on stedfastly in our work, and not to fear the face of man. Those who desire Divine aid and encouragement, may depend upon having them, and they ought to go forth, and go on, in the strength of the Lord God. God gave a sign of acceptance of their prayers. The place was shaken, that their faith might be established and unshaken. God gave them greater degrees of his Spirit; and they were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isaiah 1.7.

MHCC: Act 4:32-37

The disciples loved one another. This was the blessed fruit of Christ's dying precept to his disciples, and his dying prayer for them. Thus it was then, and it will be so again, when the Spirit shall be poured upon us from on high. The doctrine preached was the resurrection of Christ; a matter of fact, which being duly explained, was a summary of all the duties, privileges, and comforts of Christians. There were evident fruits of Christ's grace in all they said and did. They were dead to this world. This was a great evidence of the grace of God in them. They did not take away others' property, but they were indifferent to it. They did not call it their own; because they had, in affection, forsaken all for Christ, and were expecting to be stripped of all for cleaving to him. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world. In effect, they had all things common; for there was not any among them who lacked, care was taken for their supply. The money was laid at the apostles' feet. Great care ought to be taken in the distribution of public charity, that it be given to such as have need, such as are not able to procure a maintenance for themselves; those who are reduced to want for well-doing, and for the testimony of a good conscience, ought to be provided for. Here is one in particular mentioned, remarkable for this generous charity; it was Barnabas. As one designed to be a preacher of the gospel, he disentangled himself from the affairs of this life. When such dispositions prevail, and are exercised according to the circumstances of the times, the testimony will have very great power upon others.

Matthew Henry: Act 4:23-31

We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians (Act 4:23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as Act 12:12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company.

II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phi 1:14. 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, Act 4:24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, humothumadon - with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have,

1. Their adoration of God as the Creator of the world (Act 4:24): With one mind, and so, in effect, with one mouth, they glorified God, Rom 15:6. They said, " O Lord, thou art God, God alone; Despota , thou art our Master and sovereign Ruler "(so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both."Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it.

2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, Act 4:25, Act 4:26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Psa 2:1, Psa 2:2, (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ - against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way.

3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, Act 4:27, Act 4:28. It is of a truth - it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en tē polei sou tautē - in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Luk 2:27, Luk 2:43) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luk 1:35, that holy thing ), and thy holy child; the word signifies both a son and a servant, paida sou . He was the Son of God; and yet in the work of redemption he acted as his Father's servant (Isa 42:1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord's Christ, Act 4:26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2Sa 5:17. Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die - therefore he must be slain; yet not by his own hands - therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, Job 16:11. And as David was delivered to Shimei to be made a curse (2Sa 16:11): The Lord has bidden him. God's hand and his counsel determined it - his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God's hand determining it to be an allusion to the high priest's casting lots upon the two goats on the day of atonement (Lev 16:8), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Pro 16:33. Thus God's hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as Job 13:26, Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth (Dan 10:21), and in the volume of the book it was written of Christ, Psa 40:7. It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God's serving his own purposes by what they did was no excuse at all for their malice and wickedness in the doing of it, any more than God's making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by this the more glorified, and will appear to be so when the mystery of God shall be finished.

4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers: the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

(1.) That God would take cognizance of the malice of their enemies: Now, Lord, behold their threatenings, Act 4:29. Behold them, as thou art said to behold them in the psalm before quoted (Psa 2:4), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa 37:22. And now, Lord; ta nun there is an emphasis upon the now, to intimate that then is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to and him, like Hezekiah (Isa 37:17): " Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite (Psa 10:14); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain,"Psa 76:10. It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

(2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, " Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;"but, " Behold their threatenings, and animate us, open our mouths and fill our hearts with courage."They do not pray, "Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;"but, "Lord, give us grace to go on in our work and not to be afraid of the face of man."Observe, [1.] Those that are sent on God's errands ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, nor of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements may depend upon them, and ought to go forth and go on in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring that fight against Christ? For shame, let not us be sneaking that are for him.

(3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress: Lord, grant us boldness, by stretching forth thy hand to heal. Note, Nothing emboldens faithful ministers more in their work than the tokens of God's presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching (Isa 65:2), or in curing, Act 9:17. [2.] That signs and wonders might be done by the name of the holy child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission (Mar 16:17, Mar 16:18); yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonders might be done by the name of Jesus, the holy child Jesus, and his name shall have all the glory.

IV. The gracious answer God gave to this address, not in word, but in power. 1. God gave them a sign of the acceptance of their prayers (Act 4:31): When they had prayed (perhaps many of them prayed successively), one by one, according to the rule (1Co 14:31), and when they had concluded the work of the day, the place was shaken where they were assembled together; there was a strong mighty wind, such as that when the Spirit was poured out upon them (Act 2:1, Act 2:2), which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was to put them in mind of that prophecy (Hag 2:7), I will shake all nations, and will fill this house with glory. This was to show them what reason they had to fear God more, and then they would fear man less. He that shook this place could make the hearts of those who threatened his servants thus to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken. 2. God gave them greater degrees of his Spirit, which was what they prayed for. Their prayer, without doubt, was accepted, for it was answered: They were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar (Act 4:8), and now filled with the Holy Ghost in the pulpit, which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence of God, so in the grace of God, we not only in general live, and have our being, but move in every particular action, Act 17:28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to those that ask him (Luk 11:13), for it was in answer to prayer that they were filled with the Holy Ghost: and we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it and have more of it. When they were filled with the Holy Ghost, they spoke the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa 50:7.

Matthew Henry: Act 4:32-37

We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church; it is conspectus saeculi - a view of that age of infancy and innocence.

I. The disciples loved one another dearly. Behold, how good and how pleasant it was to see how the multitude of those that believed were of one heart, and of one soul (Act 4:32), and there was no such thing as discord nor division among them. Observe here, 1. There were multitudes that believed; even in Jerusalem, where the malignant influence of the chief priests was most strong, there were three thousand converted on one day, and five thousand on another, and, besides these, there were added to the church daily; and no doubt they were all baptized, and made profession of the faith; for the same Spirit that endued the apostles with courage to preach the faith of Christ endued them with courage to confess it. Note, The increase of the church is the glory of it, and the multitude of those that believe, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa 60:1, Isa 60:8. 2. They were all of one heart, and of one soul. Though there were many, very many, of different ages, tempers, and conditions, in the world, who perhaps, before they believed, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps they had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts; but now these were all forgotten and laid aside, and they were unanimous in the faith of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ's dying precept to his disciples, to love one another, and his dying prayer for them, that they all might be one. We have reason to think they divided themselves into several congregations, or worshipping assemblies, according as their dwellings were, under their respective ministers; and yet this occasioned no jealousy or uneasiness; for they were all of one heart, and one soul, notwithstanding; and loved those of other congregations as truly as those of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be poured out upon us from on high.

II. The ministers went on in their work with great vigour and success (Act 4:33): With great power gave the apostles witness of the resurrection of the Lord Jesus. The doctrine they preached was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ's holy religion, but being duly explained and illustrated, with the proper inferences from it, served for a summary of all the duties, privileges, and comforts of Christians. The resurrection of Christ, rightly understood and improved, will let us into the great mysteries of religion. By the great power wherewith the apostles attested the resurrection may be meant, 1. The great vigour, spirit, and courage, with which they published and avowed this doctrine; they did it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should be so too. Or, 2. The miracles which they wrought to confirm their doctrine. With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too.

III. The beauty of the Lord our God shone upon them, and all their performances: Great grace was upon them all, not only all the apostles, but all the believers, charis megalē - grace that had something great in it (magnificent and very extraordinary) was upon them all. 1. Christ poured out abundance of grace upon them, such as qualified them for great services, by enduing them with great power; it came upon them from on high, from above. 2. There were evident fruits of this grace in all they said and did, such as put an honour upon them, and recommended them to the favour of God, as being in his sight of great price. 3. Some think it includes the favour they were in with the people. Every one saw a beauty and excellency in them, and respected them.

IV. They were very liberal to the poor, and dead to this world. This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people.

1. They insisted not upon property, which even children seem to have a sense of and a jealousy for, and which worldly people triumph in, as Laban (Gen 31:43): All that thou seest is mine; and Nabal (1Sa 25:11): My bread and my water. These believers were so taken up with the hopes of an inheritance in the other world that this was as nothing to them. No man said that aught of the things which he possessed was his own, Act 4:32. They did not take away property, but they were indifferent to it. They did not call what they had their own, in a way of pride and vainglory, boasting of it, or trusting in it. They did not call it their own, because they had, in affection, forsaken all for Christ, and were continually expecting to be stripped of all for their adherence to him. They did not say that aught was their own; for we can call nothing our own but sin. What we have in the world is more God's than our own; we have it from him, must use it for him, and are accountable for it to him. No man said that what he had was his own, idion - his peculiar; for he was ready to distribute, willing to communicate, and desired not to eat his morsel alone, but what he had to spare from himself and family his poor neighbours were welcome to. Those that had estates were not solicitous to lay up, but very willing to lay out, and would straiten themselves to help their brethren. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world; for meum - mine, and tuum - thine, are the great makebates. Men's holding their own, and grasping at more than their own, are the rise of wars and fightings.

2. They abounded in charity, so that, in effect, they had all things common; for (Act 4:34) there was not any among them that lacked, but care was taken for their supply. Those that had been maintained upon the public charity were probably excluded when they turned Christians, and therefore it was fit that the church should take care of them. As there were many poor that received the gospel, so there were some rich that were able to maintain them, and the grace of God made them willing. Those that gather much have nothing over, because what they have over they have for those who gather little, that they may have no lack, 2Co 8:14, 2Co 8:15. The gospel hath laid all things common, not so that the poor are allowed to rob the rich, but so that the rich are appointed to relieve the poor.

3. They did many of them sell their estates, to raise a fund for charity: As many as had possession of lands or houses sold them, Act 4:34. Dr. Lightfoot computes that this was the year of jubilee in the Jewish nation, the fiftieth year (the twenty-eighth since they settled in Canaan fourteen hundred years ago), so that, what was sold that year being not to return till the next jubilee, lands then took a good price, and so the sale of those lands would raise the more money. Now,

(1.) We are here told what they did with the money that was so raised: They laid it at the apostles' feet - the left it to them to be disposed of as they thought fit; probably they had their support from it; for whence else could they have it? Observe, The apostles would have it laid at their feet, in token of their holy contempt of the wealth of the world; they thought it fitter it should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity, [1.] That it be given to such as have need; such as are not able to procure a competent maintenance of themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, or a numerous charge. Those who upon any of these accounts, or any other, have real need, and have not relations of their own to help them - but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with such a prudent application of what is given, as may be most for their benefit. [2.] That it be given to every man for whom it is intended, according as he has need, without partiality or respect of persons. It is a rule in dispensing charity, as well as in administering justice, ut parium par sit ratio - that those who are equally needy and equally deserving should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.

(2.) Here is one particular person mentioned that was remarkable for this generous charity: it was Barnabas, afterwards Paul's colleague. Observe, [1.] The account here given concerning him, Act 4:36. His name was Joses; he was of the tribe of Levi, for there were Levites among the Jews of the dispersion, who, it is probable, presided in their synagogue - worship, and, according to the duty of that tribe, taught them the good knowledge of the Lord. He was born in Cyprus, a great way off from Jerusalem, his parents, though Jews, having a settlement there. Notice is taken of the apostles' changing his name after he associated with them. It is probable that he was one of the seventy disciples, and, as he increased in gifts and graces, grew eminent, and was respected by the apostles, who, in token of their value for him, gave him a name, Barnabas - the son of prophecy (so it properly signifies), he being endued with extraordinary gifts of prophecy. But the Hellenist Jews (saith Grotius) called praying paraklēsis , and therefore by that word it is rendered here: A son of exhortation (so some), one that had an excellent faculty of healing and persuading; we have an instance of it, Act 11:22-24. A son of consolation (so we read it); one that did himself walk very much in the comforts of the Holy Ghost - a cheerful Christian, and this enlarged his heart in charity to the poor; or one that was eminent for comforting the Lord's people, and speaking peace to wounded troubled consciences; he had an admirable facility that way. There were two among the apostles that were called Boanerges - sons of thunder (Mar 3:17); but here was a son of consolation with them. Each had his several gift. Neither must censure the other, but both case one another; let the one search the wound, and then let the other heal it and bind it up. [2.] Here is an account of his charity, and great generosity to the public fund. This is particularly taken notice of, because of the eminency of his services afterwards in the church of God, especially in carrying the gospel to the Gentiles; and, that this might not appear to come from any ill-will to his own nation, we have here his benevolence to the Jewish converts. Or perhaps this is mentioned because it was a leading card, and an example to others: He having land, whether in Cyprus, where he was born, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be encumbered no more with them, but brought the money, and laid it at the apostles' feet, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of this life: and he lost nothing upon the balance of the account, by laying the purchase-money at the apostles' feet, when he himself was, in effect, numbered among the apostles, by that word of the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, Act 13:2. Thus, for the respect he showed to the apostles as apostles, he had an apostle's reward.

Barclay: Act 4:23-31

In this passage we have the reaction of the Christian Church in the hour of danger. It might have been thought that when Peter and John returned with their story a deep depression would have fallen on the Church, as they looked ahead to the troubles which were now bound to descend upon them. The one thing that never even struck them was to obey the Sanhedrin's command to speak no more. Into their minds at that moment came certain great convictions and into their lives came a tide of strength.

(i) They had the conviction of the power of God. With them was he who was creator and sustainer of all things. Once the papal envoy threatened Martin Luther with what would follow if he persisted in his course and warned him that in the end he would be deserted by all his supporters. "Where will you be then?" demanded the envoy. "Then as now," Luther answered, "in the hands of God." For the Christian, they that are for us are always more than they that are against us.

(ii) They had the conviction of the futility of man's rebellion. The word translated rage is used of the neighing of spirited horses. They may trample and toss their heads; in the end they will have to accept the discipline of the reins. Men may make their defiant gestures against God; in the end God must prevail.

(iii) They set before themselves the remembrance of Jesus. They remembered how he suffered and how he triumphed; and in that memory they found their confidence, for it is enough for the disciple that he be as his Lord.

(iv) They prayed for courage. They did not pretend that they could face this in their own strength; they turned to a power that was not their own.

(v) The result was the gift of the Spirit. The promise was fulfilled; they were not left comfortless. So they found the courage and the strength they needed to witness when their witness might well mean their death.

Barclay: Act 4:32-37

In this new paragraph there is a sudden change which is typical of Christianity. Immediately before this all things were moving in the most exalted atmosphere. There were great thoughts of God; there were prayers for the Holy Spirit; there were exultant quotations from the Old Testament. Now without warning the narrative changes to the most practical things. However much these early Christians had their moments on the heights, they never forgot that someone had not enough and that all must help. Prayer was supremely important, the witness of words was supremely important, but the culmination was love of the brotherhood.

Two things are to be noted about them. (i) They had an intense sense of responsibility for each other. (ii) This awoke in them a real desire to share all they had. We must note one thing above all--this sharing was not the result of legislation; it was utterly spontaneous. It is not when the law compels us to share but when the heart moves us to share that society is really Christian.

Constable: Act 3:1--6:8

B. The expansion of the church in Jerusalem 3:1-6:7

Luke recorded the events of this section (3:1-6:7) to document the continued expansion of the church and to identify the means God used to produce growth. In chapters 3-5 the emphasis is on how the Christians' witness brought them into conflict with the Jewish leaders.

Constable: Act 3:1--4:32

1. External opposition 3:1-4:31

Opposition to the Christians' message first came from external sources, particularly the leaders of Judaism.

Constable: Act 4:23-31

The church's reaction 4:23-31

4:23-28 After hearing the apostle's report, the Christians sought the Lord (Gr. Despota, sovereign ruler) in prayer.

"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) Because of these things they petitioned God to grant them boldness to preach (vv. 29-30)."²⁴¹

They contrasted God's position with that of His servants David (v. 25), Jesus (vv. 27, 30), and themselves (v. 29).²⁴² The opening reference to God's creative power in the disciples' prayer (v. 24) has many parallels in other Old Testament prayers (e.g., Exod. 20:11; Neh. 9:6; Ps. 146:6; Isa. 42:5; cf. Acts 14:15; 17:24). This was a common and appropriate way to approach God in prayer, especially when a request for the exercise of that power followed, as it did here (cf. 2 Kings 19:15-19; Isa. 37:15-20).

Note the testimony to the divine inspiration of Psalm 2 contained in verse 25. God is the author of Scripture who has worked through human instruments to announce and record His revelations (cf. 2 Tim. 3:16; 2 Pet. 1:21).

The believers saw a parallel to Jesus' crucifixion in the psalmist's prophecy that Messiah would experience opposition from Gentiles and leaders. This prophecy will find its fullest fulfillment in events still future from our time in history. God anointed Jesus at His baptism (cf. 10:38). David's references to Gentiles, the peoples, kings, and rulers (vv. 25-26) applied to the Roman Gentiles, the Israelites, Herod, and Pontius Pilate (v. 27). However the believers saw God's sovereign hand (the ultimate cause) behind human actions again (the secondary cause, v. 28; cf. 2:23a; 3:18).

"They see in this beginning of persecution the continued fulfilment [sic] of Scripture which had been evident in the Passion of Jesus."²⁴³

4:29-30 The disciples called on God to note the threats of the Sanhedrin. They may have done so to stress their need for more of His grace rather than to call down His wrath on those rulers. The will of God was clear. The disciples were to witness for Christ (1:8; Matt. 28:19-20). Consequently they only needed enablement to carry out their task. They did not assume that God would automatically give them the courage to witness boldly, as He had done in the past. They voiced a fresh appeal for this grace since additional opposition and temptations lay ahead of them (cf. Mark 9:29). They also acknowledged that God, not they, was doing a spiritual work. In these respects their prayer is a helpful model for us.

"It might have been thought that when Peter and John returned with their story a deep depression would have fallen on the Church, as they looked ahead to the troubles which were now bound to descend upon them. The one thing that never even struck them was to obey the Sanhedrin's command to speak no more. Into their minds at that moment there came certain great convictions and into their lives there came a tide of strength."²⁴⁴

4:31 It is not clear whether we should understand the shaking of the place where the disciples had assembled literally or metaphorically (cf. Exod. 19:18; 1 Kings 19:11-12; Isa. 6:4; Acts 16:26). In either case those assembled received assurance from this phenomenon that God was among them and would grant their petition.

"This was one of the signs which indicated a theophany in the Old Testament (Ex. 19:18; Isa. 6:4), and it would have been regarded as indicating a divine response to prayer."²⁴⁵

The same control by the Spirit that had characterized Peter (v. 8) and the disciples earlier (2:4) also marked these Christians. They now spoke boldly (Gr. parresias, with confidence, forthrightly; cf. v. 13, 29) as witnesses, as Peter had done. Note that tongues speaking did not occur here. This was not another baptism with the Spirit but simply a fresh filling.

"In Luke 22:39-46, just before Jesus' arrest and just after Peter's assertion of readiness to suffer, Jesus urged the disciples to pray in order that they might not enter into temptation. Instead, the disciples fell asleep and were unprepared for the following crisis. In Acts 4:23-31 Jesus' followers are again confronted with the dangerous opposition of the Sanhedrin. Now they pray as they had previously been told to do. As a result they receive power from God to continue the mission despite the opposition. We have already noted that Peter's boldness before the Sanhedrin in Acts contrasts with his denial of Jesus in Luke. The church in Acts, finding power for witness in prayer, also contrasts with the disciples who slept instead of praying in Luke. These contrasts contribute to the narrator's picture of a dramatic transformation in Jesus' followers."²⁴⁶

Constable: Act 4:32--5:12

2. Internal compromise 4:32-5:11

As was true of Israel when she entered Canaan under Joshua's leadership, failure followed initial success. The source of that failure lay within the company of believers, not their enemies.

"The greater length of the story of Ananias and Sapphira should not lead to the conclusion that it is the important incident, the preceding section being merely an introduction to give it a setting; on the contrary, it is more likely that 4:32-35 describes the pattern of life, and is then followed by two illustrations, positive and negative, of what happened in practice."²⁴⁷

Constable: Act 4:32-35

The unity of the church 4:32-35

This brief pericope illustrates what Luke wrote earlier in 2:44-46 about the early Christians sharing and selling their possessions as well as giving verbal witness. Luke recorded this description to emphasize the purity and unity in the church that resulted from the Spirit's filling (v. 31).

4:32 The unity of the believers extended beyond spiritual matters to physical, material matters (cf. Matt. 22:37-39). They owned personal possessions, but they did not consider them private possessions. Rather they viewed their belongings as common (Gr. koina, cf. koinonia, "fellowship") property. Customarily they shared what they had with one another (cf. 2:44, 46; Deut. 15:4). Their unity manifested itself in a sense of responsibility for one another. Love, not law, compelled them to share.

"Their generosity sprang not from coercive legislation (as modern Socialists and Marxists demand) but from a true union of hearts made possible by regeneration."²⁴⁸

The economic situation in Jerusalem was deteriorating due to famine and political unrest.²⁴⁹ Employment opportunities were declining, and unsaved Jews were beginning to put economic and social pressure on the Christians.

4:33 The power in the witness of the believers was their love for one another (cf. John 13:35), not just their rhetorical (homiletical) and miraculous power. Notice the central place the resurrection of Jesus occupied in their witness. His resurrection fulfilled prophecy and identified Jesus as the Messiah (cf. 2:29-32). The abundant grace that rested upon these Christians was the divine enablement that God granted them to speak and to live as they did. This grace was on the young church as it had been on the young Jesus (cf. Luke 2:40).

4:34-35 The voluntary sharing described in verse 32 seems to have been customary, but the occasional selling mentioned here was evidently exceptional (cf. 2:45).²⁵⁰ The apostles were in charge of distributing help to those in need (cf. 6:1-4). The Christians were witnessing with their works (vv. 32, 34-35) as well as with their words (v. 33).

Sincerity or insincerity could motivate these magnanimous deeds. An example of each type of motivation follows.

Constable: Act 4:36-37

The generosity of Barnabas 4:36-37

Luke now gave a specific instance of what he had just described in verses 34 and 35. This reference to Barnabas is significant because it introduces him to the reader. Barnabas becomes a major character in Acts later. Furthermore Barnabas provides a vivid contrast to Ananias in chapter 5.

4:36 His given Jewish name was Joseph, but people called him by his Jewish nickname (cognomen), Barnabas, which means "Son of Encouragement" (Gr. huios parakleseos).²⁵¹ They probably did so because he was a constant positive influence on those around him, as further references to him in Acts will demonstrate (cf. 9:27; 11:22-30; 13:1-14:28; 15:2-4, 12, 22, 36-41; 1 Cor. 9:6).²⁵² Luke probably mentioned that he was a Levite just to identify him more specifically, not to throw a cloud of suspicion over him since the Mosaic Law forbade Levites from owning property (Num. 18:24).

". . . the rule was no longer rigidly adhered to, and would not have applied to those living overseas."²⁵³

Levites had connections to the temple, but not everyone with temple connections opposed the apostles (cf. 4:1). Barnabas had lived on the island of Cyprus at some time, though he had relatives in Jerusalem, namely John Mark, Mark's mother, and perhaps others (cf. 12:12; Col. 4:10).

4:37 Barnabas evidently sold some of his land--where it was we do not know--to provide cash for the needs of the church members. He humbly presented the proceeds of the sale to the apostles for their distribution.

"Barnabas is a first example in Acts of the tendency to introduce an important new character first as a minor character, one who appears and quickly disappears. Philip (6:5) and Saul (7:58; 8:1, 3) are similarly introduced before they assume important roles in the narrative. This procedure ties the narrative together, and in each case the introductory scene contributes something significant to the portrait of the person."²⁵⁴

College: Act 4:1-37

ACTS 4

3. The Arrest of Peter and John (4:1-4)

¹ The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. ² They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. ³ They seized Peter and John, and because it was evening, they put them in jail until the next day. ⁴ But many who heard the message believed, and the number of men grew to about five thousand.

Peter's sermon before the temple crowd caught the attention of the temple leaders. The excitement caused by the healing of the lame man and the explanation given by Peter raised concerns among the religious authorities. Thus the account continues with a description of the apostles' hearing before the Sanhedrin, as well as their release and reception by the church.

The religious authorities are identified as the " priests," the " captain of the temple guard" and " the Sadducees." By the time of Jesus the Sadducean sect controlled the operation of the temple. They are described by Josephus as one of the three " schools of thought" found in Judaism, along with the Pharisees and Essenes. They differed from the Pharisees in doctrinal matters. The Sadducees did not consider the oral law authoritative, as did the Pharisees. For the Sadducees, the written law was the only authority. In addition, they rejected the Pharisaic concept of angels and the resurrection.

Because the Sadducees had responsibility for the temple, they took a more cooperative attitude toward the Romans. Sensing that accommodation was better than confrontation, they did everything possible to remain on peaceful terms with the Romans. Any disturbance in the temple was considered a dangerous situation. For this reason a " temple guard" was posted to prevent any rioting or turmoil. The captain of the guard was an important enough position that one who occupied this office was viewed as having the advantage in reaching the position of high priest.

They approached Peter and John while " they" were speaking to the people. What disturbed the Sadducees was the message of the apostles. Key words in Peter's address could well become inflammatory. Phrases like " times of refreshing," the sending of " the Christ," resurrection, and the new Moses could foster rebellion among the temple crowd. For the Sadducees this disturbance was intolerable. The apostles had to be taken into custody, as far as they were concerned. The late afternoon hour made it impossible to hold the hearing until the next day, so Peter and John spent the night in confinement.

Luke's note about the growth of the church, though seemingly out of place, serves to note how the church's progress was not hindered by resistance from the authorities. When many " believed" (a term used to describe the response of conversion) this meant that they belonged to the fellowship of believers. The number of believers had grown from 120 (1:15) to more than 3,000 (2:41) to 5,000 with the addition of these converts. This calculation includes " the number of men." Women and children were not included in the number.

4. Peter and John before the Sanhedrin (4:5-12)

⁵ The next day the rulers, elders and teachers of the law met in Jerusalem. ⁶ Annas the high priest was there, and so were Caiaphas, John, Alexander and the other men of the high priest's family. ⁷ They had Peter and John brought before them and began to question them: " By what power or what name did you do this?" ⁸ Then Peter, filled with the Holy Spirit, said to them: " Rulers and elders of the people! ⁹ If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, ¹⁰ then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. ¹¹ He is 'the stone you builders rejected, which has become the capstone. ^a ' ^{b 12} Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved."

^a 11 Or cornerstone ^b 11 Psalm 118:22

The day after the arrest of Peter and John they were brought before the " rulers, elders and teachers of the law." This phrase designates the Sanhedrin (see 22:5; Luke 22:66). The Sanhedrin was the Jewish high court, the ruling council of Jerusalem. The Romans permitted the council to exercise authority over the civic life of the Jews.

Membership of the court consisted of seventy-one men from both the Sadducees and the Pharisees (though the Pharisees were probably always a minority). The presiding officer was the high priest. Included among the members were the ruling priests, landed aristocrats, and experts in the law of Moses. Their meeting place may have been just west of the temple precincts.

Annas is mentioned as high priest, though officially he was priest only from A.D. 6-15. He was appointed to the position by Quirinius, legate of Syria. By the early 30s when Peter and John stood before the Sanhedrin he did not occupy the position in any formal sense. But since his son-in-law, Caiaphas, held the position from A.D. 18-36, Annas was often referred to as high priest by the Jews. Such respect for him may be due to the fact that his presence continued to be felt in major decisions during the years after his term had ended.

In addition to Annas and Caiaphas, a man named John is mentioned as holding an official role in the proceedings. Some suggest that this John may have been the son of Annas who was appointed high priest in A.D. 36, but no certainty is possible on this point. Alexander cannot be identified.

Rabbinic literature indicates that the Sanhedrin sat in a semi-circle. Peter and John thus stood before (or in the midst) of the Council. Questioning focused on their authority to " do this." Perhaps the high priest had heard the report of the healing and that the name of the resurrected Christ was used to explain it. At any rate, the court was interested in the claims of the apostles.

Peter's address was the fulfillment of Christ's prediction. The apostles would not have to plan their defense in these situations because they would be given words to speak (Luke 12:11-12; 21:14-15). Peter was " filled with the Holy Spirit" as the apostles were on the Day of Pentecost (see 2:4). His address repeats many of the themes he had already announced to the temple crowd.

The source of power for this miracle, Peter contended, was the name of Jesus of Nazareth. This name is the one in which " salvation" may be found. The word " saved" is used in two senses here. The first refers to the lame man's healing in v. 9 (" healed" is the Greek swv/zw, sôzô, " to save" ). The second refers to salvation from sin in v. 12.

As Peter had done before (2:23-24; 3:15) he now contrasts what the Jewish leaders did with Jesus and what God did with Jesus. They had crucified him, but God raised him from death. He then cited Psalm 118:22, identifying Jesus as " the stone you builders rejected." God made him the " capstone" in the resurrection. Salvation, both of body and spirit, could be found only in him.

5. The Debate in the Sanhedrin (4:13-17)

¹³ When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus. ¹⁴ But since they could see the man who had been healed standing there with them, there was nothing they could say. ¹⁵ So they ordered them to withdraw from the Sanhedrin and then conferred together. ¹⁶" What are we going to do with these men?" they asked. " Everybody living in Jerusalem knows they have done an outstanding miracle, and we cannot deny it. ¹⁷ But to stop this thing from spreading any further among the people, we must warn these men to speak no longer to anyone in this name."

The Sanhedrin was in a quandary. Healing a man in the temple courts was not illegal. No charge could be made against the apostles.

They duly noted the courage of Peter and John in speaking so boldly before this august body of authorities. This astonishment was increased by the fact that these were simple men. They were " unschooled" (ajgravmmato", agrammatos ) as far as rabbinic training was concerned and not considered professional interpreters (ijdiw'th", idiôtçs) of the law. The rulers took note, however, that " these men had been with Jesus." Such an observation would have been important to many members who remembered the hearings only weeks before, which sent the one called Jesus to the cross.

Dismissing the defendants was a normal practice for the Sanhedrin, allowing private deliberation of the facts of the case. Their conclusion shows that they found no way to refute the basic claim of the apostles. Had it been possible to produce the body of Jesus, they could have easily disposed of the testimony of the apostles. They could not do it. They had to be satisfied with giving a warning to the apostles not to speak any more in the name of Jesus.

6. The Prohibition against Preaching Christ (4:18-22)

¹⁸ Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. ¹⁹ But Peter and John replied, " Judge for yourselves whether it is right in God's sight to obey you rather than God. ²⁰ For we cannot help speaking about what we have seen and heard." ²¹ After further threats they let them go. They could not decide how to punish them, because all the people were praising God for what had happened. ²² For the man who was miraculously healed was over forty years old.

After summoning Peter and John, the Sanhedrin revealed their conclusion. The apostles were ordered not to speak or teach in the name of Jesus. Peter and John replied in terms that may be traced back to Socrates and his reply to the authorities in Athens. Truth cannot be chained by civil authorities. The apostles repeated this well-known axiom to their adversaries. They were duty-bound to heed God's will when any authority placed themselves in the way of the gospel.

As a matter of fact, the apostles indicated that even if they wanted to, they could not hold their tongues. Once again they emphasized that they were eyewitnesses to these things. They were merely reporting on what they had " seen and heard."

Since punishing the apostles seemed out of the question, they resorted to further threats before releasing them. In view of the Jerusalem crowd which had witnessed the miracle, persecuting Peter and John could have been disastrous.

The note about the age of the lame man indicates the length of his malady. The miracle did not involve someone engaged in a fraudulent claim. For forty years the Jerusalem community had known about the tragedy of the lame man's condition. There could be no doubt that the healing was a sign from God.

7. The Release of Peter and John (4:23-31)

Their Reunion with the Twelve (4:23)

²³ On their release, Peter and John went back to their own people and reported all that the chief priests and elders had said to them.

After their release, Peter and John " went back," perhaps to the same upper room in which the church had been meeting. They communicated to the other apostles and believers what the Sanhedrin said.

Their Prayer for Boldness (4:24-30)

²⁴ When they heard this, they raised their voices together in prayer to God. " Sovereign Lord," they said, " you made the heaven and the earth and the sea, and everything in them. ²⁵ You spoke by the Holy Spirit through the mouth of your servant, our father David: 'Why do the nations rage and the peoples plot in vain? ²⁶ The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One. ^a ' ^{b 27} Indeed Herod and Pontius Pilate met together with the Gentiles and the people ^c of Israel in this city to conspire against your holy servant Jesus, whom you anointed. ²⁸ They did what your power and will had decided beforehand should happen. ²⁹ Now, Lord, consider their threats and enable your servants to speak your word with great boldness. ³⁰ Stretch out your hand to heal and perform miraculous signs and wonders through the name of your holy servant Jesus."

^a 26 That is, Christ or Messiah ^b 26 Psalm 2:1,2 ^c 27 The Greek is plural.

The reaction of the believers took the form of a prayer. Using an address for God that is unusual in the New Testament, they asked God for divine protection in their witnessing. " Sovereign Lord" (despovth", despotçs) is the address that was used. It appears frequently in the Septuagint and calls attention to the supreme authority of the Lord as ruler of the universe. The address is significant here in view of the threats from the Sanhedrin. Powers and authorities of this earth are nothing compared to the God who is sovereign.

Polhill notes the similarities between this prayer and that of Hezekiah in Isaiah 37:16-20. In that prayer the address of God also includes his role as Lord and Creator. In addition that prayer contains a reference to the enemies of Israel and a prayer for deliverance.

In this prayer, however, the new element is the reference to Psalm 2. In its original context Psalm 2 was probably a royal psalm, referring to the enthronement of Israel's king and the conspiracies of surrounding enemies. Bruce notes that Psalm 2 was recognized to be Messianic at least as early as the middle of the first century B.C. The reference to the Lord's anointed was understood as an indication that God's chosen servant would bring deliverance to his people.

As these believers prayed, it was obvious that the " Anointed One," the " holy servant," in this Psalm was a reference to Jesus Christ. Those conspiring against him, the " rulers" and " kings of the earth," were Herod and Pontius Pilate. The " peoples" and the " nations" raging against him were the Jews and the Gentiles. Their plotting was an attempt to hinder the gospel. For this reason, they prayed along the same lines as the apostles' stance before the Sanhedrin. Refusing to give up preaching in the name of Jesus, the believers petitioned God to go on healing and performing " miraculous signs and wonders through the name" of Jesus.

Their confidence was firm in the God who had absolute control over these actions by the Sanhedrin. As a matter of fact, God was not caught by surprise. The " Sovereign Lord" knew that these leaders would oppose the gospel. The rulers had acted only in terms of what God's " power and will had decided beforehand" would happen.

For this reason they requested " boldness" for their preaching. As Hezekiah had taken the blasphemous letter from the Assyrian king to the temple and prayed to God, the believers prayed that God would once again overrule authorities who resisted God's will.

Their Power from the Holy Spirit (4:31)

³¹ After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly.

God's immediate response to their prayer was a fresh filling of the Holy Spirit. The verb " filled" (ejplhvsqhsan, from pivmplhmi, pimplçmi ) is the same word as in 2:4 where the events of Pentecost are described. The filling here is not identical to the one in Acts 2 and this filling does not imply that the experience of Pentecost was repeated here. The apostles already had received the baptism of the Spirit and it was the Spirit which empowered them as they stood before the Sanhedrin. Thus it is best to understand this filling as a renewal of the Spirit's presence with the apostles and believers.

Accompanying this activity of the Spirit was a display of power. On the day of Pentecost these indications of power had been present (see 2:2). Now the place was " shaken," whether from an earthquake, a miraculous tremor, or from some inner sense of God's power.

Along with these signs of God's presence came a renewed enthusiasm for the proclamation of the gospel. As they sensed the power of the Spirit among them, they " spoke the word of God boldly," a phrase which captures the spirit of courage with which the apostles preached.

H. THE UNITY AND GENEROSITY

OF THE EARLY CHURCH (4:32-5:16)

1. The Sharing of

Material Possessions by Believers (4:32-35)

³² All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. ³³ With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all. ³⁴ There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales ³⁵ and put it at the apostles' feet, and it was distributed to anyone as he had need.

Once again Luke supplies a summary to describe the progress of the church (see 2:42-47). In this case, however, the summary points ahead rather than behind. Luke gives these words to prepare for the accounts which follow-the generosity of Barnabas and the hypocrisy of Ananias and Sapphira.

" One in heart and mind" describes the spiritual unity of the believers. This sense of oneness extended to a concern for the practical needs of one another. A spirit of voluntary sharing dominated the church. Possessions were shared so that " there were no needy persons among them." Polhill notes that the ideal of such communal sharing can be found as early as the Greeks. Certainly the Old Testament required that needy members of the congregation be cared for (Deut 15:4; 14:29; Lev 25:35).

Every indication in the text is that this sharing was not the kind which characterized the Jewish sect at Qumran. There communal living was enforced in writing. In the Jerusalem church those who had possessions determined in what way they might assist the needs of other believers. " From time to time those who owned land or houses sold them," implying that the rest of the time the rule of private ownership prevailed. Money from the sale of these properties was placed at " the apostles' feet" because these church leaders were active in the distribution to needy households.

Meanwhile the apostles continued their testifying. The content of their message was " the resurrection of the Lord Jesus." To this event they were eyewitnesses. " God's grace was upon them" so that the powerful voice of the gospel continued to have success.

2. The Example of Barnabas (4:36-37)

³⁶ Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means Son of Encouragement), ³⁷ sold a field he owned and brought the money and put it at the apostles' feet.

In the context of this sharing of possessions the example of Barnabas is presented by Luke. He voluntarily sold a field " he owned" and donated the money to the ministry for those in need. The implication is that he brought the entire amount as a contribution. He laid it at the apostles' feet as evidence of his submission to their leadership and cooperation with their ministry.

The exact derivation of the name Barnabas is uncertain, but for those who knew him he was a " Son of Encouragement." He was a Jew from Cyprus, the island in the eastern Mediterranean Sea. A Jewish presence was found on Cyprus since Maccabean times.

Barnabas was a Levite. By this time in the first century Levites occupied a secondary role in the operation of the Temple, often serving as gatekeepers or enforcement officials. The Levitical background of Barnabas is added without further comment by Luke. The Old Testament restrictions which prohibited a Levite from owning property may not have been observed in the first century or Barnabas may have owned the property through marriage.

Luke introduces Barnabas into the Book of Acts in his characteristic way. He mentions him here quite briefly only to return to a much fuller description of his contributions to the spread of the gospel (see 9:27; 11:22,25; 13:1-4; 15:37-39).

-College Press New Testament Commentary: with the NIV

McGarvey: Act 4:23-30

23-30. The apostles had now humbled the pride of their adversaries, and went away from the assembly in triumph. But they were uninflated by their present prosperity, as they had been undaunted by their recent danger. They had now attained that lofty degree of faith and hope which enables men to maintain a steady calmness amid all the vicissitudes of life. The course they immediately pursued is worthy of remembrance, and of all imitation. (23) " And being let go, they went to their own company, and reported what the high priests and the elders had said to them. (24) And when they heard it, they lifted up their voice to God with one accord, and said: Sovereign Lord, thou God who hast made the heavens, and the earth, and the sea, and all that is in them; (25) who through the mouth of thy servant David hast said, Why did the Gentiles rage, and the people imagine vain things? (26) The kings of the earth stood up, and the rulers were gathered together against the Lord and against his anointed. (27) For, of a truth, against thy holy son Jesus whom thou hast anointed, both Herod, and Pontus Pilate, with the Gentiles and the people of Israel, were gathered together, (28) to do what thy hand and thy counsel determined before to be done. (29) And now, Lord, behold their threatenings; and grant to thy servants, that with all boldness they may speak thy word, (30) by stretching out thy hand to heal, and that signs and wonders may be done through the name of thy holy son Jesus. " This prayer was uttered by one of the brethren, and the expression, "they lifted up their voice with one accord," indicates the perfect unity of sentiment with which they followed the words of the leader.

In all the prayers of the apostles, we observe strict appropriateness, in the ascription to God with which they open, and a remarkable simplicity in presenting the exact petition, and no more, which the occasion demands. On a former occasion, they had set before him two men, that he might choose one for the apostolic office, and they addressed him as the "heart-knower;" now they desire his protecting power, and they style him the "Sovereign God who made heaven and earth, and the sea, and all that is in them." They remind him that, according to his own words by David, kings and rulers, in the persons of Herod and Pilate, had risen up against his anointed while the people and the Gentiles were imagining vain things; and they pray him to "behold the threatening," and grant to his servants boldness to speak the word in defiance of all opposition.

In these days of passion and war, in which it is common for prayers to be filled with earnest entreaties for victory over our enemies, and sometimes with terrible maledictions against those who are waging war against our supposed rights, it is quite refreshing to observe the tone of this apostolic prayer. These men were not in danger of losing some mere political power or privilege, but the dearest and most indisputable right they had on earth was denied them, and they were threatened with death if they did not relinquish it; yet, in their prayers, they manifest no vindictive nor resentful spirit; but, in reference to their enemies they simply pray, Lord, behold their threatenings. Their gentle spirits never could have conceived that unblushing impiety which now so often brings men upon their knees for the very purpose of pouring out in the ears of God those violent and destructive passions which he has forbidden us to allow a place even within our hearts. By such prayers men seek to make God a partisan in every angry contention among men, as though he were nothing more than themselves. Much needs to be said upon this unhappy theme, but it can not be said here.

In praying for boldness the apostles give an intimation of the manner in which they expected it to be imparted to them. It was not by some direct and internal spiritual impact, but by external manifestations of his continued presence and favor: " by stretching out his hand to heal, and that signs and wonders may be wrought through the name of Jesus."

McGarvey: Act 4:31

31. The prayer for boldness was answered at once, and in the way they had requested. (31) " And when they had prayed, the place in which they were assembled together was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with boldness. " The shaking of the house, attended by a conscious renewal of the miraculous power of the Holy Spirit, gave them the boldness for which they prayed, because it assured them that God was still with them.

McGarvey: Act 4:32-35

32-35. From this brief account of the first conflict of the young congregation, Luke again turns, to view more minutely the internal condition of the Church. Their religious life was now more fully developed, than at the period glanced at in the close of the second chapter, and his description is more in detail. (32) " Now the multitude of those who believed were of one heart and one soul; neither did one of them say that aught of the things which he possessed was his own, but they had all things in common. (33) And with great power the apostle gave testimony concerning the resurrection of the Lord Jesus, and great favor was upon them all. (34) Neither was there any among them who lacked; for as many as were possessors of lands, or houses, sold them, and brought the prices of the things that were sold, (35) and laid them at the feet of the apostles; and it was distributed to each, as any one had need. "

Considering the immense numbers of this congregation, and that they were so suddenly drawn together from every class of society, it is certainly remarkable, and well worthy of a place in this record, that they were " of one heart and of one mind. " But the most signal proof of the power of the gospel among them was the almost entire subsidence of selfishness. Among the heathen nations of antiquity, systematic provision of the wants of the poor was unknown; and even among the Jews, whose law was watchful for the welfare of the poor in many respects, those who became insolvent were sold into temporary bondage to pay their debts. It was, therefore, a new thing under the sun, to see a large community selling houses and lands to supply the wants of the poor. It could but give additional weight to all that was said by the apostles, and for this reason Luke breaks the thread of his statements concerning it, to throw in the remark, that "With great power the apostles gave testimony concerning the resurrection of the Lord Jesus, and great favor was among all." This remark does not mean that the testimony of the apostles was more distinct or positive, or that it was sustained by more signal miracles than before; for neither of these is possible. But it means that their testimony had more power with the people; and this is attributed to the harmony observed within the Church, together with their unheard-of benevolence, which combined to give them "great favor" with the people.

The fact that distribution was made to each as he had need, shows that it was only the needy who received any thing, and that there was no equalization of property. The sale of property and consecration of the proceeds was voluntary with each individual, and not an established law of the Church. This is evident from the question of Peter to Ananias, below: "While it remained, was it not your own? And after it was sold, was it not in your own control?"

McGarvey: Act 4:36-37

36, 37. After stating that many brethren who had property sold it, and gave up the proceeds, Luke now gives an individual instance of this liberality, introduced, no doubt, on account of the subsequent celebrity of the individual. (36) " Now Joses, who was surnamed Barnabas by the apostles, (which is, when translated, son of exhortation,) a Levite, a Cyprian by birth, (37) having land, sold it, and brought the money, and laid it at the feet of the apostles. " This surname was given to Joses on account of his excellence in horatory address, and not on account of the consolation which he afforded by his liberality. The original term paraklesis, rendered consolation in the common version, is a verbal noun used to express both the act of the verb parakalein and the effect produced by it. We have no one word in English to represent it in these two senses; but exhortation expresses the act, and consolation the effect. We have, therefore, exhortation eight times in the common version, when the paraklesis is connected with the agent, but always consolation when the reference is to the recipient. As Barnabas is contemplated at the agent, in this case, it should be exhortation, not consolation. This criticism is confirmed by the history of Barnabas. When the Church in Jerusalem heard that a congregation was planted in Antioch, they sent Barnabas thither, who " exhorted them all, that with purpose of heart they should cleave to the Lord." This exhorting being the object for which he was sent, his selection for the mission indicates his superiority in that kind of talent. Perhaps it was chiefly on account of this talent, in which Paul was deficient, that Barnabas became the traveling companion of this apostle. It is a talent much more rare than mere logical power, and has always been highly prized by the Churches.

It is quite probable that the land sold by Barnabas constituted his whole estate. Having no family dependent on him, he consecrated his life to unrequited missionary labor.

Commentary -- Other

Critics Ask: Act 4:34

ACTS 4:34-35 —Did early Christians practice communism?

(See comments on Acts 2:44-45 .)   

Critics Ask: Act 4:35

ACTS 4:34-35 —Did early Christians practice communism?

(See comments on Acts 2:44-45 .)   

Evidence: Act 4:29

When we are afraid to witness to sinners, we can stand firmly upon the wonderful promise of God given in Isa 41:10 . We need not fear or be dismayed because He is with us. He will strengthen, help, and uphold us with His righteous right hand.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 4 (Chapter Introduction)

Overview

Act 4:1, The rulers of the Jews, offended with Peter’s sermon, Act 4:3, imprison him and John; Act 4:5, After, upon examination Peter boldly avouching the lame man to be healed by the name of Jesus, and that by the same Jesus only we must be eternally saved, Act 4:13. they command him and John to preach no more in that name, adding also threatening; Act 4:23, whereupon the church flees to prayer; Act 4:31, And God, by moving the place where they were assembled, testifies that he heard their prayer; confirming the church with the gift of the Holy Ghost, and with mutual love and charity.

Poole: Acts 4 (Chapter Introduction)

CHAPTER 4

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 4 (Chapter Introduction)

(Act 4:1-4) Peter and John imprisoned.

(Act 4:5-14) The apostles boldly testify to Christ.

(Act 4:15-22) Peter and John refuse to be silenced.

(Act 4:23-31) The believers unite in prayer and praise.

(Act 4:32-37) The holy charity of the Christians.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 4 (Chapter Introduction)

In going over the last two chapters, where we met with so many good things that the apostles did, I wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, I. Peter and John are taken up, upon a warrant from the priests, and committed to jail (Act 4:1-4). II. They are examined by a committee of the great sanhedrim (Act 4:5-7). III. They bravely avow what they have done, and preach Christ to their persecutors (Act 4:8-12). IV. Their persecutors, being unable to answer them, enjoin them silence, threatening them if they go on to preach the gospel, and so dismiss them (Act 4:13-22). V. They apply to God by prayer, for the further operations of that grace which they had already experienced (Act 4:23-30). VI. God owns them, both outwardly and inwardly, by manifest tokens of his presence with them (Act 4:31-33). VII. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glory of Christ (Act 4:33-37).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 4 (Chapter Introduction)

Arrest (Act_4:1-4)

Before The Sanhedrin (Act_4:5-12)

No Loyalty Save To God (Act_4:13-22)

The Triumphant Return (Act_4:23-31)

All Things In Common (Act_4:32-37)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

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DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

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Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

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Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV