Acts 5:1-42

What is the theme of this chapter?

Purging and Persecution

What is the key verse(s) of this chapter? Verse 29

But Peter and the apostles answered, "We must obey God rather than men."

What can I apply to my life from this chapter (things to do/avoid)?

It's true that we are living in a different age — the age of Grace — than Ananias and Sapphira, that the sins of believers are dealt with in a different manner and that the power of the Spirit is manifested in a different way today.  But, the principles of God do not change.  Grace is not mere tolerance or laxity of sin.  There are actually many more exhortations to godly living in Paul's epistles than in all four Gospels and the Book of Acts put together.  God still hates sin, and we will not enjoy the blessings we have in Christ where it is condoned.

Additional observations/questions:

Acts 5 was still the day of Israel's opportunity to repent.  Far from setting Israel aside at Calvary, God was still dealing in mercy with her exclusively.  Had Israel accepted Jesus Christ as Messiah, the apostles would then have proceeded to "make disciples of all nations," and the nations would have found salvation and blessing through Israel in fulfillment of the Abrahamic Covenant and the prophetic Scripture.  That was the whole idea of the "Great Commission."

Again, I think Stam says it well:

"Not one word has yet been said in the record concerning the joint body of which believers today are members.  Not once have we come across any such phrase as 'the dispensation of the grace of God,' or 'the gospel of the grace of God.'  Not once has there been an offer of salvation through faith in Christ's shed blood, and certainly the good news of salvation, on any terms, has not yet been sent to the Gentiles."

Acts 5:17-42

But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy they arrested the apostles and put them in the public prison. But during the night an angel of the Lord opened the prison doors and brought them out, and said, “Go and stand in the temple and speak to the people all the words of this Life.” And when they heard this, they entered the temple at daybreak and began to teach. Now when the high priest came, and those who were with him, they called together the council, all the senate of the people of Israel, and sent to the prison to have them brought. But when the officers came, they did not find them in the prison, so they returned and reported, “We found the prison securely locked and the guards standing at the doors, but when we opened them we found no one inside.” Now when the captain of the temple and the chief priests heard these words, they were greatly perplexed about them, wondering what this would come to. And someone came and told them, “Look! The men whom you put in prison are standing in the temple and teaching the people.” Then the captain with the officers went and brought them, but not by force, for they were afraid of being stoned by the people. And when they had brought them, they set them before the council. And the high priest questioned them, saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.” But Peter and the apostles answered, “We must obey God rather than men. The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. And we are witnesses to these things, and so is the Holy Spirit, whom God has given to those who obey him.” When they heard this, they were enraged and wanted to kill them. But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while. And he said to them, “Men of Israel, take care what you are about to do with these men. For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing. After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered. So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” So they took his advice, and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name. And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus.


"Again the Sadducees, who did not believe in resurrection (Acts 23:8), were particularly riled at the disciples' preaching the resurrection of Christ (Acts 4:33)." (Ryrie)

an angel of the Lord - "Not the preincarnate Christ as was the angel of the Lord in the OT (Stephen refers to Him in Acts 7:30), but one of God's angels (also see Acts 8:26; 12:7; 12:23)." (Ryrie)

"While the Sadducees, who denied the existence of angels (Acts 23:8), were plotting against the apostles one of those celestial creatures, whose very being they repudiated, came and miraculously set Christ's servants free from prison (cf Act 12:7).  We find angels, in the Acts of the Apostles, as God's messengers and instruments: (a) delivering God's people from trouble (v 19; Acts 12:7-10); (b) directing God's people in service (Acts 13:26); (c) guiding God's people in perplexity (Acts 10:3, 7, 22; 11:13); and (e) punishing the wicked (Acts 12:23)." (Walker)

council...senate - "These refer to the same body, the Jewish Sanhedrin." (Ryrie)

did we not strictly charge you not to teach in this name - "This opening question betrays the weakness of the high priest's position in the context.  He had indeed strictly ordered the apostles not to teach in this name, but they had boldly declared that they would do so nevertheless — and he had been forced to dismiss their case.  As to filling Jerusalem with this doctrine, his own guilt gave him an exaggerated idea of what the apostles were accomplishing, for Messiah's followers were still so much in the minority that after the stoning of Stephen they could be driven from Jerusalem by persecution.  Furthermore, the apostles were not seeking to bring the guilt of Christ's blood upon the rulers.  The very opposite was true.  The bitter antipathy of the high priest against Christ and the apostles is seen in his terms: 'your doctrine' and 'this man.'  He does not even say what the doctrine is nor name the name of Christ.  This is the first example of that avoidance of the name of Christ by the Jews which later became so general among them.  In the Talmud, for example, He is most frequently referred to as 'peloni': 'so and so.'" (Stam)

this man's blood - "These judges have to take the place, so to speak, of culprits, and defend themselves against a charge of murder, brought against them by the prisoners arraigned before them.  They refer doubtless to Peter's words in Acts 2:23, 36; 3:15, and especially those in Acts 4:10-12.  We must remember, in this connexion, that they and their followers had accepted all responsibility for the crucifixion of Christ before Pilate (Matt 27:25).  We notice how carefully they avoided all reference to the miraculous deliverance of their prisoners from the prison-house." (Walker)

"At the trial of Christ, of course, it was 'the chief priests and elders' who had 'persuaded the multitude that they should ask Barabbas, and destroy Jesus.'  As a result, 'all the people' had joined them in crying: 'His blood be on us, and on our children' (Matt 27:20, 25)." (Stam)

"Believers are to obey the government (Rom 13:1-7; 1 Pet 2:13-17), unless to do so, as here, would be to disobey God.  If disobedience is required, then one must be prepared to suffer the consequences." (Ryrie)

to give repentance to Israel and forgiveness of sins - "But as to bringing Christ's blood upon the rulers, the apostles make it very clear that while Israel and her rulers are indeed guilty of the death of Christ, God has raised Christ from the dead: 'to give repentance to Israel, and forgiveness of sins.'  While hanging on the cross where they themselves had placed Him, He had tenderly interceded: 'Father, forgive them: for they know not what they do' (Lk 23:34).  And Peter had but recently offered Israel repentance on these same grounds, saying to the multitudes: 'And now, brethren, I wot that through ignorance ye did it, as did also your rulers...repent ye therefore...(Acts 3:17-19).  And all this, when they themselves had cried: 'His blood be on us, and on our children' (Matt 27:25).  If anything is made clear in the early chapters of Acts, it is the fact that God was loathe to take the people of Israel at their word and judge them for the crucifixion of His Son.  Instead He continued to stretch forth His hands to a disobedient and gain-saying people, giving them every opportunity to repent and turn to Christ (See Rom 10:21)." (Stam)

Gamaliel - "A respected rabbi who followed the liberal interpretations of Hillell, another rabbi who lived shortly before the time of Christ.  His popularity demanded that the Sanhedrin listen to him.  Paul was a student of Gamaliel (Acts 22:3)." (Ryrie)

"The word means 'the reward of God.'  We may safely regard him as identical with the famous Rabbi Gamaliel, grandson of that Hillel who founded the more liberal of the two schools into which the Pharisees were divided.  He was a man of great learning and noble character, the first of those seven eminent Jewish doctors of divinity who alone were styled Rabban (Master).  He had studied Greek literature, and was in advance of most of the Rabbis in culture and liberality.  He was held in the highest possible repute by the Jews, and was honourably named 'the beauty of the Law.'  He is said to have died eighteen years before the destruction of the temple.  As we know, Saul of Tarsus was one of his pupils (Acts 22:3)." (Walker)

Theudas - "This is the only historical reference to him." (Ryrie)

Judas the Galilean rose up - "This revolt (in A.D. 6) is described by the historian Josephus.  The followers of this Judas became the 'Zealots.'" (Ryrie)

they beat them - "The verb occurs again in Acts 16:37; 22:19.  The Sadducean party were loath to let them off unpunished, and possibly a compromise was thus arrived at between them and the Gamaliel section of the Sanhedrin.  The apostles probably received the 'forty stripes save one' spoken of in the Law of Moses (Deut 25:1-3), and the word used suggests a severe cudgelling or flogging.  These were the first stripes, so far as we know, received by Christ's followers on His behalf." (Walker)

"The venerable members of the Sanhedrin had now stooped to become common bullies, but their attempt to cow the apostles only emphasized the fact that the apostles had again won a decisive moral victory.  Nor did the lashes bring all suffering and pain, for were they not bearing them for the blessed Messiah whom they hoped would soon reign?  Thus they left the trail rejoicing, and redoubled their efforts to make Christ known to Israel.  And so we witness the fall of Israel's rulers and the rise of the 'little flock' destined some day to reign with Christ in His kingdom (Lk 2:34; Matt 21:42; Lk 12:32; Matt 19:28)." (Stam)

Acts 5:12-16

Now many signs and wonders were regularly done among the people by the hands of the apostles. And they were all together in Solomon's Portico. None of the rest dared join them, but the people held them in high esteem. And more than ever believers were added to the Lord, multitudes of both men and women, so that they even carried out the sick into the streets and laid them on cots and mats, that as Peter came by at least his shadow might fall on some of them. The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed.


Solomon's portico - also mentioned in Acts 3:11; a colonnade running the length of the east side of the outer court of the Temple

"Possibly, the apostles gathered their followers there for public worship and instruction, when they went to the tempt at the stated 'hours of prayer.'" (Walker)

"Solomon's porch was a large outer court of the temple where the multitudes gathered together for prayer (cf Acts 3:1, 11).  Remember that no revelation had as yet been given about freedom from the law.  This was first proclaimed through Paul (Acts 13:38-39; 15:1-2; Gal 2:2; Rom 3:21-26).  Hence it was proper for these Jewish believers in Messiah to observe Moses' law, and perfectly natural for them to gather in Solomon's porch daily under these circumstances.  Faith in Messiah had evidently not caused them to lose interest in the temple worship.  Furthermore, this would be a good place to reach the multitudes with their message (See Jn 10:22-24 and Acts 3:11).  But there is greater significance in the connection of Solomon's porch with this fresh manifestation of the Spirit's power.  Solomon was a type of Christ, David's greater Son (2 Sam 7:12-16) and the peace, prosperity and glory of his reign fore-shadowed that of Christ's.  David, it is true, was also a king of Israel and also a type of Christ, but he was mainly a type of Christ in His humiliation and finished work.  David was the man of blood; Solomon the king of glory.  David won for Israel the peace and blessing enjoyed under Solomon (1 Chron 22:7-9).  It is not strange, then, to find the disciples daily in Solomon's porch, for it was the greater Solomon whose glorious reign was now being offered." (Stam)

none of the rest dared join them - "Those, that is, who had not yet embraced the faith of Christ; or, possibly, those who were not prepared to become sincere believers.  They fear of God was upon them, and they dreaded the consequences of presumption or insincerity...The phrase may mean that outsiders feared to intrude into these Church assemblies; or it may imply even closer association." (Walker)

as Peter came by - "He was the most prominent of the apostles and had specially dealt with Ananias and Sapphira, so that the people naturally held him in high regard in connexion with recent events." (Walker)

at least his shadow might fall on some of them - "We are not definitely told that miracles of healing actually resulted from his shadow falling on them, though the inference would seem to be that such was the case, and the Bezan text seems definitely to affirm it.  In any case, there was no virtue in Peter's shadow.  It was God's power alone, appropriated by sincere faith, which brought healing to the sick.  Peter would have been the very first to repudiate the idea of any power attaching to himself (Acts 3:12, 16).  The verb 'overshadow' is found elsewhere only in Matt 17:5; Mk 9:7; Lk 1:35; 9:34; always of a supernatural phenomenon." (Walker)

"It was not dishonesty alone, then, that brought the wrath of God down upon Ananias and Sapphira, but dishonesty under such circumstances.  They were stricken dead for pretending to join in with the program of Messiah's long-promised kingdom (in which all was to be shared in common) while actually keeping part of the price of their property for themselves...But the judgment upon Ananias and Sapphira had a wholesome effect.  The 'great fear' that came 'upon all the church' was followed by great power.  Many signs and wonders were wrought among the people.  The sick were brought into the streets in beds and couches so that at least the shadow of Peter passing by might fall on them.  Nor was this limited to Jerusalem alone, for we read that multitudes from the cities round about, brought their sick and demon-possessed to be restored, 'and they were healed every one.'  And the judgment upon Ananias and Sapphira had a salutary effect on those outside as well, for no one dared join the company who was not one with them in heart.  Yet this in no way discouraged men from honestly joining the movement.  Indeed it brought a great respect for it, for we read: 'and believers were the more added to the Lord, multitudes both of men and women' (Acts 5:14)." (Stam)

Acts 5:1-11

But a man named Ananias, with his wife Sapphira, sold a piece of property, and with his wife's knowledge he kept back for himself some of the proceeds and brought only a part of it and laid it at the apostles' feet. But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it. The young men rose and wrapped him up and carried him out and buried him. After an interval of about three hours his wife came in, not knowing what had happened. And Peter said to her, “Tell me whether you sold the land for so much.” And she said, “Yes, for so much.” But Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out.” Immediately she fell down at his feet and breathed her last. When the young men came in they found her dead, and they carried her out and buried her beside her husband. And great fear came upon the whole church and upon all who heard of these things.


why has Satan filled your heart - "Satan filled or controlled Ananias's heart.  The same verb appears in the command for believers to be filled with the Spirit in Eph 5:18." (Ryrie)

"The power of Satan is revealed in the event.  What Ananias and Sapphira did was suggested to them by Satan.  Vain glory was in their hearts; they followed pride to win fame and get the praise from man.  They had the root of all evil 'the love of money' in their hearts and yielded to it.  Acting thus in the flesh Satan came and suggested the lie to them.  Their eyes were then blinded and they lost sight of the great truth so well known to them that He who is 'perfect in knowledge' dwelt in them and in the midst of the congregation as Jehovah had dwelt in the midst of Israel." (Gaebelein)

to lie - "The sin of Ananias and Sapphira was not in not selling all their property, or in keeping part of the proceeds of the sale, but in lying about how much they had received." (Ryrie) [notice that Stam (below) contradicts Ryrie]

to test the Spirit of the Lord - i.e., to see how far they could go in presuming on God's goodness

"It is sometimes supposed that the sin of Ananias and Sapphira marks the beginning of the breakdown of the divine communism practiced in early Acts.  This is not so, for while these two deceivers departed seriously from the God-given program, they were stricken dead immediately and the program continued unchanged.  Nor must it be thought that Ananias and Sapphira were slain simply for lying.  All of Adam's children have been guilty of telling lies — often much greater ones — but all have not been stricken dead for it.  What we have here is rather a foretaste of conditions which will prevail in the kingdom, when any deviation from the divine order will be visited by immediate judgment.  Ananias and Sapphira were not slain for dishonesty alone, but for dishonestly keeping back part of their goods, and so violating the standards of the kingdom.  They were stricken dead for trying to join the Messianic Church while deceitfully holding on to private investments.  Note carefully the wording of Verse 3: 'But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?'  As Ananias and Sapphira came into contact with the believers at Jerusalem they must have observed that their way of living was blessed and wonderful beyond anything known until that time.  It would be like heaven on earth to belong to such a group.  Moreover, they apparently had their eyes on the honor that would naturally go to those giving up their all in such a cause.  They 'loved the praise of men.'  But — they loved money even more.  They were not prepared to actually part with all their possessions to case in their lot with the followers of Messiah.  They were like the rich young ruler, only less honest, for he at least went away sorrowful (See Matt 19:16-22) while Ananias and Sapphira tried to gain the advantages of the Messianic program without paying the price.  We might have concluded that Ananias and Sapphira were tempted to keep back part of the price of their property after having sold, but Verses 2, 4 and 9 seem to indicate too clearly that their sin was deliberate and planned.  So as not to be deprived of the blessings enjoyed by the happy throng at Jerusalem, Ananias and Sapphira had agreed upon the following plan: They owned an estate.  They would sell it — really sell it — and then bring a good part of the price to the apostles, keeping the rest for themselves, although not mentioning this last fact.  The actual selling of their property would make the desired impression upon the disciples, and as to that which they were keeping for themselves, they did not have to tell others their business.  In fact, even if Peter should ask whether they had 'sold the land for so much,' they could answer: 'Yea, for so much,' for they had sold it for so much — and more!  How many believers since that day have followed the example of this shrewd couple!  As though God did not know what they owned and how much of it they were giving to Him!  But this was not time to deal dishonestly with finances, for along with 'the powers of the age to come' went the gift of knowledge, and their lie was immediately detected.  Even as Peter rebuked Ananias (who came in first) for lying to the Holy Spirit and keeping back part of the proceeds of his land, Ananias fell down dead.  Whether this was from shock or by purely supernatural means, it was still the finger of God and it had a salutary effect upon the group as a whole.  The whole scene is one of judgment.  Nothing is said of sorrow or mourning, but rather it is noted that 'great fear came on all them that heard these things,' and as to the smitten Ananias, we read simply that, 'the young men arose, wound him up, and carried him out, and buried him' (Ver 6).  It was three hours later when Sapphira came in (Ver 7).  It would be interesting to speculate on what she might have been doing in those three hours, but we do know that she had that much more time to consider her action and that she was given even further opportunity to repent, as Peter asked her: 'Tell me whether ye sold the land for so much?' (Ver 8).  One would think that being questioned as to the actual amount of the sale would have unnerved her, but her attitude was entirely foreign and contrary to that which was making the Messianic Church such an overwhelming success.  Brazenly she lied and said: 'Yea, for so much.'  In her case Peter informed her of the judgment awaiting her though, as with her husband, he did not actually pronounce death upon her.  And once more the young men came in, carried out her dead body and buried it alongside that of her husband, with the result that 'great fear came upon all the church' (Ver 11).  And rightly so, for Messiah's kingdom would be little improvement upon the present state of affairs if by pretense and deceit men were permitted to lay up store for themselves while others gave their all for the common good.  Thus the character of the kingdom was to be (and is to be) one of absolute equality and justice (Is 66:24; Jer 23:5; Rev 19:15).


"As we know, the proclamation of the kingdom has been interrupted by the dispensation of the grace of God.  Rather than proceed immediately with the prophetic plan, crushing the world's rebellion against Christ, setting Him up as King, etc., God in grace has postponed the judgment and held the establishment of His kingdom in abeyance while He offers reconciliation to all men everywhere entirely by grace, through faith in the merits of the rejected Christ.  The story of Ananias and Sapphira could not possible fit into the present dispensation.  However, many of God's dear children, alas, come dangerously close to being as unfaithful — not to say dishonest — with their earthly possessions as they, and as a result will lose rewards at the judgment seat of Christ.  Simply because we in this age are not commanded to sell all that we have and give to the poor, does it follow that we are justified in greedily gathering in and hoarding all we can for ourselves, while the cause of Christ and others about us suffer need? ... Like the poor rich man who in his folly could think only of pulling down his bars and building greater ones, they plan and toil almost exclusively for this life.  Under the Pentecostal order they would have had to give it all up to be Christ's disciples.  Under the Law they would have been obliged to bring at least their tenths, but with all the riches of God's grace bestowed upon them, many seemingly sincere children of God do not even give Him that much, they are so occupied with getting riches for themselves (2 Cor 8:7-12; Col 3:2; 1 Tim 6:10)." (Stam)

Acts 4:1-37

What is the theme of this chapter?

The persecution, the prayer, and the provision.

What is the key verse(s) of this chapter? Verses 31-32

And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness. And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them.

What can I apply to my life from this chapter (things to do/avoid)?

Again, when reading this chapter, I must keep in mind who the audience is — the nation Israel, not the Body of Christ.

Additional observations/questions:

Up to this point, Christ's death still not looked at as a good thing; they were told to repent because they had murdered the Messiah.

Also, I think Stam said it well regarding the people selling their possessions in this chapter:

"...It is strange that those who claim that the Sermon on the Mount applies to the present day to do not practice its precepts as these disciples did by selling their all and giving to the poor. Instead, they water down the plain commands of Matt 5:40-42; 6:19, 25, 31-34; 10:9; Luke 12:32-33; 18:22, etc., to make them fit the day in which we live. They interpret these commands to mean that we should not permit the laying up of earthly treasures to hinder our spiritual blessing or usefulness; that we should be willing to sell all for Him if necessary and to 'give to him that asketh' if the Lord should so direct! The believers at Pentecost did not seek to evade our Lord's plain commands in this way. Understanding clearly what the kingdom program was, they joined heartily to carry it out. They took seriously the warnings of our Lord about disobeying these commands: Matt 5:19; 7:26-27. The disciples, we say, took these words to heart...They were quite unlike those modern theologians who insist that the Sermon on the Mount is for our obedience, yet practice only certain parts of it, entirely disregarding commands which would be difficult, if not impossible, to carry out today."

See also: http://tis-justme.blogspot.com/2011/09/sell-everything.html

Acts 4:32-37

And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them. And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all. For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales and lay them at the apostles’ feet, and they would be distributed to each as any had need. Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet.


all things were common property - "This is not contradictory but complementary to Isa 65:21-23, for it was evidently their investments that they sold and the proceeds of which they brought to the apostles for distribution among the needy.  Any who resided in houses of their own evidently continued to possess and occupy them (e.g., John Mark, Acts 12:12) but even these they did not consider their own but freely shared them with others." (Stam)

"This is nothing less than a foretaste of the kingdom reign of Christ.  Indeed, these disciples, supernaturally motivated and controlled, are practicing the kingdom program in anticipation of Messiah's return.  It is strange that those who claim that the Sermon on the Mount applies to the present day to do not practice its precepts as these disciples did by selling their all and giving to the poor.  Instead, they water down the plain commands of Matt 5:40-42; 6:19, 25, 31-34; 10:9; Luke 12:32-33; 18:22, etc., to make them fit the day in which we live.  They interpret these commands to mean that we should not permit the laying up of earthly treasures to hinder our spiritual blessing or usefulness; that we should be willing to sell all for Him if necessary and to 'give to him that asketh' if the Lord should so direct!  The believers at Pentecost did not seek to evade our Lord's plain commands in this way.  Understanding clearly what the kingdom program was, they joined heartily to carry it out.  They took seriously the warnings of our Lord about disobeying these commands: Matt 5:19; 7:26-27.  The disciples, we say, took these words to heart.  They were quite unlike those modern theologians who insist that the Sermon on the Mount is for our obedience, yet practice only certain parts of it, entirely disregarding commands which would be difficult, if not impossible, to carry out today.  We have already seen in Acts 2:44-45 that, '...all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.'  It was not a question of whether or not they felt led to give their all for the common good.  This was expected of them and they all did it.  Here in Acts 4 this is emphasized again as one of the contributing factors to the blessedness of their state...But this is not God's program for 'this present evil age.'  Think of the disillusionment that would come to any person practicing this program today!  That even the opponents of dispensational truth know this in their hearts is evidenced by the fact that they do not practice it.  And think of the bewilderment of the person who, reading this passage and sincerely seeking to practice the Pentecostal program, should then read for the first time in Paul's epistles, written later, about the 'the poor saints which are at Jerusalem' (Rom 15:26) and his declaration: 'But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel' (1 Tim 5:8).  Such a person, unless he had some theory to uphold, would surely conclude that a great dispensational change had taken place since Pentecost." (Stam)

Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles - "He is more commonly known by the name which was given him by the apostles, Barnabas, which represents the Hebrew 'Bar-Nabuyah, 'Son of prophetic exhortation'.  The Greek equivalent, added by St. Luke for his Gentile readers, may be translated either 'Son of exhortation' or 'Son of consolation'.  The new name was probably given him either now or at some later period because of something special in his teaching (see Acts 11:22-23; 13:1).  We know from the context that he was a Levite by birth, and that he was a native of Cyprus.  We find him here selling his possessions and handing over the proceeds to the apostles.  Later, it was he who took Saul of Tarsus by the hand after his conversion and vouched for his sincerity (Acts 9:27).  He, again, was the one chosen by the apostles to go and inspect the new departure in the work at Antioch of Syria (Acts 11:22-24).  After fetching Paul thither (Acts 11:25-30), he continued to teach at Antioch till he accompanied his friend to Jerusalem, to carry alms to the poor Christians there (Acts 11:30).  Returning to Antioch with Paul (Acts 12:25) and his cousin Mark (whose mother Mary lived in Jerusalem), he was chosen by the Holy Spirit as Paul's fellow-labourer, and accompanied him in the first great missionary journey to Cyprus, Antioch (of Pisidia), Iconium, Lystra, and Derbe (Chs. 13-14).  After returning to Antioch in Syria, Paul and he attended the Council at Jerusalem convened to consider the question of circumcising Gentile converts (Acts 15; Gal 2:1-10).  After the favourable decision of that Council, they returned to Antioch, and it was apparently at this juncture that Barnabas was influenced unfortunately by Peter's inconsistent conduct (Gal 2:11-13).  He then separated from Paul over the question of taking Jon Mark as their fellow-labourer, and went off with Mark to Cyprus (Acts 15:37-39).  We thereupon lose sight of him.  The title of 'apostle' is given to him in Acts 15:14." (Walker)

Barnabas ... who owned a tract of land - "Since Levites could not own land in Israel, Barnabas likely owned land in Cyprus." (Ryrie)

"Originally, the Levites had no property (Deut 10:8-9); but, later, we find instances of their holding it (Jer 32:7-12).  Barnabas' field was evidently in Palestine, and we find his relative Mary also possessing a house in Jerusalem (Acts 12:12)." (Walker)

Cyprus - "An island in the eastern part of the Mediterranean Sea between the convergent coasts of Cilicia and Syria.  Its greatest breadth is sixty miles, and its extreme length one hundred and forty-five.  It was called 'Chittim' in the Old Testament times.  In early days it was famous for its timber and copper, as also for pottery, etc.  After being subject in turn to the Egyptians, Persians, and Greeks, it passed into the possession of the Romans in 58 B.C.  It was attached by them at first to the province of Cilicia, but was made a separate province about 30 B.C.  For some time it remained an 'imperial' province, but afterwards became a 'senatorial' one, and was such when St. Paul visited it.  The seat of government was a Paphos, but Salamis was the largest and most important town in the island.  Jews settled there in the tie of Ptolemy (about 295 B.C.).  And a considerable colony of them lived there thenceforward.  The dispersion after the death of Stephen carred Christians to Cyprus (Acts 11:19), and Cypriots were among those who preached at Antioch (Acts 11:20).  We find Paul and Barnabas preaching there in their first missionary journey (Acts 13:4-12), and also Barnabas proceeding thither again, in company with Mark, after his separation from Paul (Acts 15:39-40).  Cyprus is mentioned again in Acts 21:3, 16; 27:4. (Walker)

Acts 4:23-31

When they had been released, they went to their own companions and reported all that the chief priests and the elders had said to them. And when they heard this, they lifted their voices to God with one accord and said, “O Lord, it is You who MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN THEM, who by the Holy Spirit, through the mouth of our father David Your servant, said, ‘WHY DID THE GENTILES RAGE, AND THE PEOPLES DEVISE FUTILE THINGS? ‘THE KINGS OF THE EARTH TOOK THEIR STAND, AND THE RULERS WERE GATHERED TOGETHER AGAINST THE LORD AND AGAINST HIS CHRIST.’ For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur. And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus.” And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.


vss 24-30 - A prayer for thanksgiving for the sovereign power of God and for boldness accompanied by miracles, not a prayer for deliverance from further opposition.

"Note well the subject of this wonderful prayer.  Do they say: 'O, God, grant that none of these evil things with which they threaten us may come to pass?'  Do they say: 'O Lord, be merciful and deliver us from this persecution?'  They do not.  Their prayer is made of different stuff.  It does not even seem to occur to them to think of their own safety.  The wicked religious leaders of Israel are using threats and intimidation to deprive their nation of the long-promised blessing which has now been offered, and the apostles, though humble their station in life, recognize the call to courage and pray only that they may be given boldness to meet the situation without flinching.  But there is a dispensational as well as a moral lesson for us here, for these believers ask that God will give them boldness by stretching forth His hand to work miracles.  In other words, it was a God bore witness with miraculous demonstrations that they would be emboldened to declare His Word in the face of opposition and persecution.  Compare this with the case of Paul, the prisoner of Christ, who prayed for boldness to make known the mystery entirely apart from any sign from heaven to encourage him (Eph 6:18-20).  In early Acts, however, we have to do with prophecy, not the mystery, and since according to prophecy these signs were to usher in the reign of Christ, the prayer of this company at Jerusalem was perfectly order." (Stam)

chief priests - "We constantly read in the New Testament of the 'chief priests' (the same word as for high priest, ἀρχιερεύς, but in the plural) as a class by themselves.  (Matt 2:4; 16:21; 20:18; Mark 14:10, 43, 53; Luke 22: 52; John 12:10).  We have the word so used again in the Acts in v. 24; 9:14, 21; 22:30;23:14; 25:15; 26:10, 12.  This usage of the word is also confirmed by passages in Josephus.  We know that Herod and the Romans set up and deposed high priests at will, insomuch that there were no less than twenty-eight of them from the time of Herod the Great to the capture of Jerusalem by Titus.  From such deposed and non-officiating high priests probably arose the group called in our version 'chief priests'.  The title may have included, also, the heads of the twenty-four priestly courses.  They thus constituted the leaders of the hierarchy, and were probably synonymous with the 'rulers' (cf. v. 5)." (Walker)

Lord - "Despot, used of the absolute relationship of a master to his slaves (1 Tim 6:1-2).  The disciples were placing themselves in that position as slaves of their Lord." (Ryrie)

who by the Holy Spirit, through the mouth of our father David Your servant, said ... - "Here in this prayer we learn that David by the Holy Spirit is the author of this Psalm.  The Psalm begins with a prediction that the Gentiles were to oppose the Lord and His anointed, that is Christ.  And here we see a partial fulfilment of this prophecy.  Herod, Pontius Pilate, the Gentiles and the peoples of Israel had indeed gathered together in that city to do what the hand and the counsel of the Lord had determined before should come to pass.  The Anointed of the Lord had been rejected and refused.  The Gentiles had an equal share in it.  The rulers of the peoples of Israel had given command that His blessed Name should no more be mentioned.  All was pre-determined by God, which, of course did not clear them from responsibility and guilt.  It is an interesting fact that the text of the Second Psalm does not show that His own people Israel were to have part in that rejection.  But this does not exhaust the prophetic meaning of the Second Psalm.  The rejection of the Christ of God by the Gentiles and the peoples of Israel in the beginning of this age is only the prelude to the greater rejection of the Lord at the end of the age.  Then the kings of the earth will form a great confederacy and say: 'Let us break their bands asunder and cast away their cords from us.'  This will be followed by the great event which is so clearly revealed in the Second Psalm, the Coming of the King to rule over these nations and to break them with a rod of iron.  The rejected Christ will be enthroned as King upon the holy hill of Zion.  Of Him the Lord will declare: 'Thou art my Son; this day have I begotten thee.'  (In resurrection from the dead.)  Only then will the Second Psalm be fulfilled." (Gaebelein)

vs 27 - Responsibility for the death of Christ is laid upon both Jews and Gentiles.

predestined - "The death of Christ for man's salvation was pre-ordained before the foundation of the world (Acts 2:23).  The verb here used, save for this one passage, is peculiar to St. Paul.  If we collate the texts in which it occurs, we find that, (a) Christ's death and passion were fore-ordained (Acts 4:28); (b) The believer's likeness to his Saviour was fore-ordained (Rom 8:29-30); (c) The hidden wisdom of the Gospel was fore-ordained (1 Cor 2:7); (d) The Christian's adoption and privileges were fore-ordained (Eph 1:5, 11)." (Walker)

Acts 4:13-22

Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus. And seeing the man who had been healed standing with them, they had nothing to say in reply. But when they had ordered them to leave the Council, they began to confer with one another, saying, “What shall we do with these men? For the fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem, and we cannot deny it. But so that it will not spread any further among the people, let us warn them to speak no longer to any man in this name.” And when they had summoned them, they commanded them not to speak or teach at all in the name of Jesus. But Peter and John answered and said to them, “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard.” When they had threatened them further, they let them go (finding no basis on which to punish them) on account of the people, because they were all glorifying God for what had happened; for the man was more than forty years old on whom this miracle of healing had been performed.


uneducated and untrained men -  This means that Peter and John were not formally trained in the rabbinic schools; they were not professional scholars or ordained teachers.  (See also Jn 7:15).

"The point is that these judges — veterans all — could easily see that the men before them were no clever deceivers.  They were uneducated and common men, whose boldness plainly sprang from deep conviction.  A basic honesty shone forth from them as they faced their accusers, relating what they had actually seen and knew to be the truth, with the result that the judges were convinced in their own hearts that Peter and John had indeed been with the resurrected Christ." (Stam)

vss 15-17 - "Though the Sanhedrin forbade further preaching, they did not try to disprove the resurrection of Jesus, which would have been the simplest way to discredit the apostles." (Ryrie)

they commanded them not to speak or teach at all in the name of Jesus - "Here we get another glimpse of the intense wickedness of these religious deceivers to whom the people of Israel had so long looked for guidance.  The whole procedure had been irregular in the first place.  The jury is supposed to hear charges, not make them.  But now the case goes badly for them.  They are again charged with the murder of Christ and warned that He has risen from the dead.  They are convinced that the defendants are speaking the truth.  They are confronted with the clearest evidence.  They admit it.  Yet these judges of Israel's Supreme Court are determined not to be embarrassed further and do not hesitate to try to silence honest testimony by threats and intimidation.  And they will go farther if necessary.  Thus the religious rulers of Israel, the administrators of the law of God, refuse the witness of the Spirit and intensify their opposition to God's Anointed, their Savior King." (Stam)

Acts 4:1-12

As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. And they laid hands on them and put them in jail until the next day, for it was already evening. But many of those who had heard the message believed; and the number of the men came to be about five thousand. On the next day, their rulers and elders and scribes were gathered together in Jerusalem; and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent. When they had placed them in the center, they began to inquire, “By what power, or in what name, have you done this?” Then Peter, filled with the Holy Spirit, said to them, “Rulers and elders of the people, if we are on trial today for a benefit done to a sick man, as to how this man has been made well, let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by this name this man stands here before you in good health. He is the STONE WHICH WAS REJECTED by you, THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone. And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.”


captain of the temple guard - an official second only to the high priest; he was responsible for order in the Temple

Sadducees - They hated the idea of resurrection that the apostles were preaching (Matt 22:23).

"The origin of the name is rather to be sought in the fact that they were descendants of Zadok, the famous high priest of the days of David and Solomon (2 Sam 8:17; 1 Kings 2:35), though some refer them to another and little known Zakok, a disciple of Antigonus of Socho.  We know that the posterity of the great Zadok held the office of high priest down to the era of the Exile, as also that the main body of the post-exilic priests were sons of Zadok.  Cf. also Ezek. 40:46; 43:19;48:11.  The chief priests down to the close of the Greek period are known to have been drawn from their ranks; and, under the Romans, the Sadducees both held the high-priesthood and had also a distinct preponderance in the Sanhedrin.   Thus, though forming only a small minority of the Jews, they were a sort of priestly aristocracy, possessing great political influence.  They were not nearly so popular as the Pharisees or strictly religious party.  The Sadducees cared chiefly for the maintenance of the State, and were largely indifferent to religion except in so far as it was a matter of custom and expediency.  They play a conspicuous part, as we shall see, in the history of the Acts, because the progress of the Gospel threatened their influence and interests.

As to doctrines, they  held, in opposition to the Pharisees, (a) that only the written Law was binding, and not the oral traditions of the elders; (b) that there is no resurrection of the body, or system of future rewards and punishments; (c) that the existence of angels and spirits, i.e., of a supermundane world, is a myth; (d) that man is master of his own destiny, and that his own free will must guide him, without any supposed influence of divine predestination and grace." (Walker)

"But there is greater significance to this Sadducean hostility to Christ.  It had been the Pharisees who had led the opposition to Christ before His death and resurrection.  Now the Sadducees had taken the lead.  The reason is clear when we take into account the beliefs of these two sects.  From Matthew 22:23 we learn that 'the Sadducees ... say that there is no resurrection,' while in Acts 23:8 we find their teaching as to this contrasted to that of the Pharisees; 'For the Sadducees say that there is no resurrection, neither angel, nor Spirit: but the Pharisees confess both.'  Necessarily, therefore, the multiplied testimonies to the resurrection of Christ were embarrassing the Sadducees even more than the Pharisees." (Stam)

v 4 - "In Chapter 4 of the Book of Acts we begin to find the answer to the apostles' question: 'Lord wilt Thou at this time restore again the kingdom to Israel?' (Acts 1:6). As we have observed, our Lord did not tell His apostles whether or not the kingdom would be restored at that time because, humanly speaking, that depended upon the answer to another question: Would Israel now accept Christ? In the records of our Lord's earthly ministry it is stated again and again that many of the Jews believed on Christ. In the Book of Acts it is the same. The chapter on Pentecost records the turning of three thousand to Christ, while Chapter 4 opens with the number brought up to five thousand men. But this by no means implies the conversion of Israel as a nation at that time, nor did these individual conversions warrant the restoration of the Davidic Kingdom, for these thousands of Messiahs followers in Israel still constituted only a small minority in the nation and they did not represent Israel's government.  The primary question in early Acts, then, is: What will the nation Israel, her government, her rulers, do about Christ?" (Stam)

ruler and elders and scribes - "The word 'Sanhedrin' means 'Council' and stands for the ruling Body and supreme authority among the Jews. We do not know when this Council first came into existence, though the Jews themselves trace it origin back to the 'seventy elders' whom appointed (Num 11:16-30). In allusion to that event, it consisted of seventy members, with a president, making seventy-one in all. It was in active existence in the Greek period, and, under the Romans, was still allowed to exercise authority, with certain important limitations. It was accustomed to assemble in the precincts of the temple, in a hall called 'the Hall of Hewn Stone', the members being seated in a semi-circle, with the president in the centre." (Walker)

Annas - "Annas the high priest; Cf. Luke 3:2; John 18:13, 24.  He had been appointed high priest by the Roman legate Quirinus (Cyrenus) in A.D. 6 or 7, but deposed by the procurator Valerius Gratus in A.D. 14-15, so that he was not actually high priest at this time.  But, though he had lost his former office, he still retained great influence and power, as is shown by the fact that our Lord was first taken to him for examination (John 18:13).  We learn from Josephus that he had five sons, all of whom attained to the high priestly office.  Caiaphas, also, who was now high priest, was his own son-in-law.  The old title still clung to Annas, and it may be that he was encouraged to ignore his deposition.  Perhaps, too, he was Nazi or president of the Sanhedrin, and some have advanced evidence tending to shew that there was a deputy-high-priest, who acted as locum-tenens for the high priest proper in case of need.  But, apart from such conjectures, we have precedents in Josephus for employing the term 'high priest' of one who had formerly held that office.  Annas belonged to the Sadducean party, and was virtually its chief, being very rich and influential.  Precedence is given him in this verse, as he clearly overshadowed his son-in-law.  Josephus calls him 'Ananus'.  It must not be forgotten, also, that the word translated 'high priest' (ἀρχιερεύς) occurs frequently in the New Testament in the plural, being rendered 'chief priests' in our version.  It is thus translated both 'high priest' and chief priest'.  As head of the body of 'chief priests', Annas had, beyond all doubt, a unique position.  Matt. 26:3, 57; Luke 3:2; John 11:49; 18:13, 14, 24, 28." (Walker)

Caiaphas - "His full name was Joseph Caiaphas, and he was appointed high priest in A.D. 18 by Valerius Gratus who preceded Pontius Pilate as procurator of Judaea.  His pontificate lasted till A.D. 17, when he was removed from office by Vitellius.  He is notable both for his dictum that it was expedient that one man should die for the people and also for the fact that he was the high priest at whose tribunal our Lord was condemned.  As mentioned above, he was son-in-law to Annas." (Walker)

"Calaphas was the ruling high priest (AD 18-36), though Annas (high priest AD 6-15) continued to exercise weighty influence (cf Lk 3:2; Jn 18:18)" (Ryrie)

John ... Alexander - we know nothing about these men

"In the next place Peter quotes the  Word of God.  The Holy  Spirit puts the same Scripture before these rules, elders and the chief priests, which the Lord had mentioned in their presence.  'By what authority doest thou these things?' the same men had asked Him, who now asked His disciples.  And the Lord had answer them in parable (Matt 21:23-41).  At the close of His second parable, the  Gospel of Matthew tells us, the Lord quoted the words to them which Peter now uses in their presence.  'Jesus says to them, Have ye never read in the  Scriptures, The stone which they that builded rejected, has become the corner stone; this is the Lord and it is wonderful in our eyes?  Therefore I say to you, that the kingdom of God shall be taken from you and shall be given to a nation producing the fruits of it.  And he that falls on this stone shall be broke, but on whomsoever it shall fall it shall grind him to powder.  And the chief priests and the Pharisees having heard His parables, knew that He spoke about them.'  The One Hundred and Eighteenth Psalm from which the verse of the rejected stone is take, belongs to the hymn mention in Matt 26:30.  It belongs to the Jewish ritual, known by the name of 'the great Hallel,' still used by the Jews during the Passover celebrations.  But neither the modern nor the older Jewish expositors apply the words about the rejected stone to the Christ, their promised Messiah.  Some say it refers to David himself, that he was the rejected stone and others apply it to the nation, rejected now but destined to be the corner stone of the nations.  But the Lord had told them that He was the rejected stone mentioned in that Psalm, and here the Holy Spirit presses the same truth home to their hearts.   They knew that the Lord meant them when He quoted that verse, that they were the builders, who were to reject.   They  had done so in fulfillment of that prophecy.  Peter's words are directed straight at them, 'He is the stone which has been set at naught by you, the builders.'" (Gaebelein)

vss 8-12 - "In his answer, Peter actually puts his hearers on trial. He calls attention to the fact that the miracle was a good deed, not a crime (v 9) and that it was performed by the power of Jesus whom they had crucified (v 10). Jesus' rejection was predicted in the OT (v 11; Ps 118:22) and salvation is only through Him (v 12). All of this in 92 words in the Greek text!" (Ryrie)

by which we must be saved - "Peter says, 'whereby we [not 'ye'] must be saved.'  While it is true that individual salvation is to be found in Christ alone, Peter here evidently refers to the salvation of the nation over which these men were the rules.  Compare here Matt. 1:21 and Rom. 11:26." (Stam)

"It may seem at first sight that Peter is out of order speaking thus to God's appointed rulers, but we must not forget the words of our Lord to these same rules, as He warned them of the consequences of their rebellion: 'Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof' (Matt. 21:43).  The 'nation' to whom the kingdom was to be given was the 'little flock' of His followers (Luke 12:32) and Peter and the eleven had already been appointed the supreme judges of that nation, to rule with Christ at His return: 'Matt. 19:28: 'And Jesus said unto them, Verily I say unto you, that ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.'  Thus, while the apostles have been called to trial, in a deeper sense it is the rulers of Israel who are on trial for their rejection of Christ.  Once more they are faced with the facts: You have slain your Messiah.  Repent and receive Him now, or perish." (Stam)


***All this happened the day after Pentecost.  A lot of action in a small amount of time.