By prof. A.P. Lopukhin
Acts of the Apostles, chapter 4. 1 – 4. The capture of Peter and John and consequences of Peter’s speech. 5 – 12. The questioning of the apostles before the Sanhedrin and their answer. 13 – 22. The bewilderment of the Sanhedrin and the release of the apostles. 23 – 31. The prayer of the apostles and the new miraculous sign. 32 – 37. The internal state of the early Church.
Acts. 4:1. While they were speaking to the people, the priests, the governor of the temple, and the Sadducees stood before them,
“While they spake,” therefore the speech of the apostles was “interrupted” by the priests.
“the priests, the governor of the temple, appeared before them”, οἱ ἱερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ. The definite articles of the Greek original here point to certain priests who had a turn in the temple services during that week (cf. Luke 1:8). The priests intervened here out of irritation that the apostles, without being legally authorized according to them, were teaching the people in the temple.
“the governor of the temple”, actually the head of the guard, which consists of Levites and takes care of good order, silence and order in the temple, especially during worship. He was also a priest.
Acts. 4:2. who were angry because they taught the people and preached in the name of Jesus resurrection from the dead;
the “Sadducees” took part in the capture of the apostles, as they were angered by their teaching of the resurrection of the dead, which, as is known, they did not recognize.
Acts. 4:3. and they laid hands on them and detained them until the morning; because it was already evening.
Although as a “first” measure against the apostles’ violation of temple order it was quite enough to simply remove them from the temple or forbid them to speak, in reality we see much more than that. The priests and others who came with them “laid hands” on the apostles and “detained them until the morning.” This suggests that the activity and personality of the apostles had already attracted the alarming attention of the authorities, and that the latest event in the temple was only a sufficient occasion to bring them before the highest court.
“it was evening”. The apostles went to pray in the temple at the ninth hour (that is, at 3 o’clock in the afternoon). Between the healing of the chromia and Peter’s speech to the people, it could have been a long time before the miracle was publicized and the people flocked. Peter’s speech itself, which may have been only briefly summarized by the scribe, may have been longer. From this it is clear that the capture of the apostles took place at such a time in the evening, when it would have been difficult to assemble the Sanhedrin, and there was no need for such haste: it was enough to do what had already been done – to keep them under guard until morning .
Acts. 4:4. And many of those who heard the word believed; and the number of men came to five thousand.
“the number of men came to five thousand” (τῶν ἀνδρῶν), besides, apparently, women and children. The number of converts this time surpassed even the first success on the day of Pentecost, evidently because, besides the power of the apostle’s word and the greatness of the miracle, the people themselves were already more disposed to believe in Christ by the conduct of the believers, who excited the popular sympathies, as and from the extraordinary actions of the apostles.
St. John Chrysostom explains these events thus: “About five thousand believed.” .. What does this mean? Did they see the apostles in glory? Did they not see, on the contrary, that they were bound? How did they believe then? Do you see the manifest power of God? For those who believed should have become weaker because of what happened, but they did not. Peter’s speech sowed deep seeds and touched their souls.”
Acts. 4:5. On the next day their leaders, elders and scribes gathered together in Jerusalem,
From the enumeration of those gathered in Jerusalem, it is clear that this was the full meeting of the Sanhedrin – in the same composition as at the trial of Jesus Christ.
Acts. 4:6. high priest Annas and Caiaphas, John and Alexander, and as many as were of the high priestly lineage;
“John, Alexander, and the rest” – members of the high priestly family, unknown to history, who apparently had great power in the Sanhedrin at the time.
Acts. 4:7. and, standing them in the midst, they asked them: By what power, or in whose name did you do this?
The members of the Sanhedrin hardly knew “in whose name” and “by what power” the apostles performed the miracle that brought them to the highest court. If they do ask such a question, it is either to justify their accusation of blasphemy through the thinking of the Apostles themselves, or – according to the interpretation of St. John Chrysostom – “they assumed that the Apostles, fearing the people, would deny themselves, and thought, that this will fix everything.”
Acts. 4:8. Then Peter, being filled with the Holy Spirit, said to them: leaders of the people and elders of Israel!
“being filled with the Holy Spirit” – in a special way, for the protection of the righteous work, according to the promise of Christ (Matt. 10:19 – 20, etc.).
Acts. 4:9. if we are questioned today about a favor to an infirm person, how was he healed,
The conditional form of the apostles’ answer to the Sanhedrin’s question is above all a delicate but also clear indication of how unjust it is for the apostles to be judged for their help to the sick man.
St. John Chrysostom: “The apostles seem to say: ‘For this, of course, we should have been crowned and proclaimed benefactors, but instead we are condemned because of the beneficence to a man who is weak, not rich, not strong and not equal [to others].”
Acts. 4:10. let it be known to all of you and to the entire nation of Israel, that through the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead, through him he stands before you healthy.
The apostle points out the undoubtedness of the miracle and the power with which it was performed. This is the power and the name of Jesus.
Acts. 4:11 a.m. This is the stone which, neglected by you masons, has become the head of the corner; and in no one else is there salvation;
Acts. 4:12. for there is no other name under heaven given among men by which we must be saved.
To explain the meaning and power of Jesus’ name, the apostle quotes a sentence from a psalm, which the Lord himself once referred to Himself before the Jewish leaders (Ps. 117:22; see Matt. 21:42).
According to the meaning of this sentence, the Messiah is the chief cornerstone that the builders of the building neglected. The Crucified Christ is precisely this Stone which they, the builders, the leaders of the religious and moral life of the people, neglected in arranging the theocratic life of the people, but – in spite of everything – this Stone, by the will of God, nevertheless became the head and foundation of the new building of God’s kingdom on earth.
Boldly applying this meaning to the contemporary leaders of the people, who crucified Jesus, the apostle ends his speech with the majestic confession of Jesus as the true Messiah, whose name – and only this name – contains in its power the salvation of the whole world – not only the temporary one (such as the healing of the sick), but – what is more important – the eternal and universal (salvation from sins with all their consequences, including from death itself).
Acts. 4:13. And when they saw the courage of Petra and Joanna and when they realized that they were uneducated and simple people, they wondered; and they knew very well that they were with Jesus;
the “courage of Peter and Joanna,” who went from the position of accused to that of valid accusers before the whole Sanhedrin, is all the more impressive in view of their ignorance and simplicity, and caused understandable surprise and consternation. “It is possible to be both illiterate and unsophisticated, as well as simple and illiterate, but here both coincided. That is why everyone was amazed when Peter and John spoke and made speeches” (Theophilus).
Acts. 4:14. but seeing the healed man standing with them, they had nothing to object.
The recognition of the apostles as constant companions of Jesus assures everyone that these people really continued the work of their Master, so hated by the whole Sanhedrin, who had just betrayed the Lord to death. Evidently this served to inevitably condemn the apostles to the same fate by the charge of religious or political offense. But the presence of the healed man himself restrained the Sanhedrin, who could say nothing despite the apostles’ explanation of the miracle.
How did the healed man come to the Sanhedrin? Probably at the behest of the authorities themselves, who hoped to force him to deny the miraculousness of the healing, as they once did when the Lord healed the man born blind (John 9). But then, as now, the Sanhedrin misjudged the matter and only increased its shame and injustice.
Acts. 4:15. And, commanding them to go out of the Sanhedrin, they consulted among themselves
Acts. 4:16 a.m. and they said: what should we do with these people? For it is known to all who dwell in Jerusalem that a marked miracle was wrought through them, and we cannot deny it;
Acts. 4:17. but, that this may not be further spread among the people, let us sternly threaten them to speak no more of this name to any man.
Acts. 4:18. And when they called them, they commanded them not to speak or teach in the name of Jesus.
The decision of the Sanhedrin in the case of the apostles is the decision of confused people. They themselves say that all who live in Jerusalem know about the apparent miracle of the apostles, and at the same time they command that it should not be made public among the people. The thought of the decision, however, seems to be directed rather to the character of the explanation of the miracle than to the miracle itself as a fact, the publication of which was too late and naive to forbid.
The Sanhedrin forbids speaking about the “name” of Jesus, with whose power the apostles explain the performance of the miracle. “What folly!” exclaims John Chrysostom on this occasion, “knowing that Christ had risen and having in this proof of His Divinity, they hoped with their intrigues to hide the glory of Him whom death does not hold back. What can be compared with this folly? And do not be surprised that they again devise an impossible deed. Such is the property of malice: it looks at nothing, but wanders everywhere…”.
“never speak”. Not to speak even in private and not to teach in public.
Acts. 4:19. But Peter and John answered them and said: judge whether it is fair before God that we listen to you more than to God;
“is it just before God.” The apostles do their work according to God’s command, of which miracles are an obvious and sufficient sign. This commandment is all the more binding and authoritative for them, because it commands them to preach, not some distant, abstract, and unverified truth, but what they themselves have seen and heard. To give up the right to talk about these things is “impossible” as it would be tantamount to rendering a reasonable person speechless.
Thus it is also shown that the order of the Sanhedrin itself went beyond common sense and the laws of conscience, and as such justly deserved the same fate to which it now ventures to condemn the Divine commands.
Acts. 4:20. for we cannot but speak of what we have seen and heard.
Acts. 4:21. And they, having threatened them, let them go, because because of the people they could not find how to punish them; for all glorified God for what had happened.
“they did not find how to punish them” (πῶς κολάσονται αὐτούς, διὰ τὸν λαόν). More precisely, Slavic: “nichoche obretshe, kako muchit ih”, that is, they did not find how, on what grounds, to punish them.
“because of the people” (cf. Matt. 21 et seq.) – because of fear of the people, because of the mass sympathy and favor towards the apostles.
Acts. 4:22. And the man with whom this miracle of healing happened was more than forty years old.
Deyan. 4:23. When they were released, they came to their own and told what the high priests and elders had told them.
“came to their own.” At this time their brethren were gathered together (verse 31), probably praying for the release of the apostles and for the successful completion of their work.
Acts. 4:24. And they, having listened to them, with one accord raised their voice to God and said: Lord, You are God, who created the heavens and the earth and the sea and everything in them;
“unanimously… they said.” It is likely that one of those present, perhaps Peter, was an exponent of the prayerful sentiments of the believers, who, repeating within themselves the words of his prayer, thus turned it into a unanimous prayer of the whole community (cf. Acts 1:24).
The prayer is based on a sentence from David’s second psalm (Ps. 2:1-2), which describes with evangelical clarity the rebellion of the kings and princes of the nations against the Messiah and the One who sent Him, which takes place during the trial and crucifixion of Jesus. As the apostles carried on the work of the Messiah, the present rebellion against them was also the same as that “against the Lord and His Christ,” and therefore gave rise to prayer for their protection and strengthening.
“They refer to the prophecy, as if asking God to fulfill his promise, and at the same time to console themselves that their enemies had devised all in vain. Their words mean, ‘Stop all this, and show that their designs were in vain.” (John Chrysostom, Theophylact).
Acts. 4:25. You are the One who, through the Holy Spirit, through the mouth of our father David, Your servant, said: “Why were the nations agitated, and the people planned vain things?
The attribution of the quoted psalm to David is not evident from the inscription of the psalm itself, but it was probably indicated here by the apostles on the authority of tradition.
Acts. 4:26 a.m. The kings of the earth rose up, and the princes gathered together against the Lord and against His Anointed”.
Acts. 4:27. Because Herod and Pontius Pilate together with the Gentiles and the people of Israel gathered in that city against Your Holy Son Jesus, whom You anointed,
“Whom You have anointed” – ὃν ἔχρισας. This followed at His baptism, at the descent of the Holy Spirit upon Him.
Acts. 4:28. that they may do that which Thy hand and Thy will had predestined to be done.
“to do this”. The enemies of Christ wanted to do quite another thing – to kill Jesus as the unacknowledged Messiah, but in reality, without knowing it, they did what the hand of God’s almighty had predestined to happen – to redeem all mankind through the death of the Messiah and restored it to its former dignity and glory (cf. John Chrysostom and Theophylact).
Acts. 4:29. And now, O Lord, look upon their threats, and grant Thy servants with full boldness to speak Thy word,
Acts. 4:30. as You stretch out Your hand for healing, and let miracles and omens happen in the name of Your Holy Son Jesus.
“stretching out Your healing hand” – ἐν τῷ τὴν χεῖρά σου ἐκτείνειν σε εἰς ἴασιν. In the Slavic translation: “once upon a time I extended Your hand to You in healing”. This is not a mere reference to the signs accompanying the work of the apostles, but to the necessity of the success of that work, which was also the object of their prayer. The meaning of the verses is: “Give … with boldness to speak Your word, as at that time You will help (help) them from Your side with wonderful healings and signs.”
Acts. 4:31. And after they had prayed, the place where they were gathered was shaken, and they were all filled with the Holy Spirit and boldly spoke the word of God.
“the place shook” – this was not a natural earthquake, but a miraculous earthquake (for only the “place of assembly” was shaken), which means that God heard their prayer, and at the same time foreshadows another miraculous event – the filling of believers with the emboldened power of the Holy Spirit.
It was also a symbol of God’s omnipotence, assuring the apostles that they need not fear the threats of the Sanhedrin and that He was strong enough to protect them by shaking the place of their prayer meeting (John Chrysostom, Theophilus). Thus, to encourage the gathered believers, the Lord immediately fulfilled their prayer and granted what they asked for: to speak with boldness and support their words with signs and wonders. And so they spoke, and the meeting place was “shaken.”
Acts. 4:32. And the many who believed had one heart and one soul; and no one called any of his property his own, but everything was common to them.
Acts. 4:33. The apostles testified with great power about the resurrection of the Lord Jesus Christ, and great grace was upon them all.
The miracle of the healing of the lame and the great moral victory of the apostles over the Sanhedrin in its first rebellion against the new society is a great event in the early Christian church. Since then, the community of Christians has multiplied almost three times compared to the believers from the first day of Pentecost. This is why the author again finds it necessary to describe the inner state of this growing society (verses 32 – 37).
As the main characteristic of this society, he points out that the multitude had complete unanimity and brotherly love: “one heart and one soul” – perfect unity in thought, in feeling, in will, in faith, in the whole structure of spiritual life.
Truly, an amazing phenomenon in a sinful, self-absorbed world. Another characteristic feature, which naturally follows from the first, is the complete community of property, not by compulsion and by any law binding on all, but completely voluntarily, by virtue of the fraternal love and moral unity that animates all.
“no one called any of his property his own,” though there was property, but it was given brotherly to all who needed it, according to their needs, and thus general contentment was achieved and the complete absence of needy.
“great grace was upon them all.” It was the most characteristic and magnificent mutual aid society in the history of mankind, not devoid of a reasonable and elaborate organization, with a special general treasury, which, on the one hand, was constantly replenished by the proceeds of the property donated and sold for the common benefit, and on the other , continuously maintained a complete absence of the poor and needy. And at the head of this so wisely organized organization stood not great statesman minds, but ordinary Galilean fishermen, the apostles, or to be more precise – abundantly “the new power of truly Christian gracious inspiration pouring through them”, the power of faith and love for the Savior.
“they testified with great power about the resurrection of the Lord Jesus Christ”. In explaining the great rapture of the believers, the author of Acts mentions the great power of the apostolic preaching “about the resurrection of the Lord.” This resurrection is the foundation of the whole Christian faith (1 Cor. 15:14), and therefore it is the foundation and center of the whole apostolic preaching, being, of course, not the exclusive, but only the main, the main theme of that preaching.
Acts. 4:34. There was not one among them who was in want; for those who owned lands or houses sold them and brought the price of what was sold
“who owned lands or houses” – ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον. The more accurate meaning of the expression is: not “all who”, but “those who”. Nor does “selling them” mean that the owners “sold everything,” leaving nothing for themselves. In both cases it is a question of good will and brotherly love on the part of everyone, and various degrees were allowed, in which there was not even a shadow of external coercion (cf. Acts 5:4).
Acts. 4:35. and laid at the feet of the apostles; and it was distributed to each one according to his need.
“laid at the feet of the apostles” – in the sense of their complete disposition and responsibility.
Acts. 4:36. Thus, Josiah, called by the apostles Barnabas, which means son of consolation, a Levite, a native of Cyprus,
As an example of the sacrifices mentioned, perhaps the most instructive of all, the author points to Josiah, who was called by the apostles Barnabas, which means “son of comfort.” This Barnabas—afterwards so famous a companion of the apostle Paul—was a prophet (Acts 13:1), and his sobriquet probably indicated the special consolation of his inspired prophetic utterances (1 Cor. 14:3). He was also a “Levite.” (1 Cor. 14:3) This, too, is remarkable: never before has there been an instance of a holy knee bowing before Christ by faith in Him. However, soon there are mentions of many priests who submitted to Christ’s faith (Acts 6:7).
“native of Cyprus” – from the island of Cyprus, located off the coast of Palestine in the Mediterranean Sea.
Acts. 4:37. who had a field, sold it, brought the money, and laid it at the feet of the apostles.
Priests and Levites could have real estate, as can be seen from the example of the prophet Jeremiah (Jer. 32 ff.).
Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A.P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009, 1232 pp.
