Acts 4 (Bible Study)
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he 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, 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; so the number of men who believed grew to about five thousand.
5 The next day the rulers, the elders and the teachers of the law met in Jerusalem. 6 Annas the high priest was there, and so were Caiaphas, John, Alexander and others 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 man who was lame and are being 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 Jesus is
“‘the stone you builders rejected,
which has become the cornerstone.’[a]12 Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.”
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. “Everyone living in Jerusalem knows they have performed a notable sign, and we cannot deny it. 17 But to stop this thing from spreading any further among the people, we must warn them to speak no longer to anyone in this name.”
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, “Which is right in God’s eyes: to listen to you, or to him? You be the judges! 20 As for us, 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.
23 On their release, Peter and John went back to their own people and reported all that the chief priests and the elders had said to them. 24 When they heard this, they raised their voices together in prayer to God. “Sovereign Lord,” they said, “you made the heavens 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 rise up
and the rulers band together
against the Lord
and against his anointed one.[b]’[c]27 Indeed Herod and Pontius Pilate met together with the Gentiles and the people 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 signs and wonders through the name of your holy servant Jesus.”
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.
The Believers Share Their Possessions
32 All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. 33 With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all 34 that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales 35 and put it at the apostles’ feet, and it was distributed to anyone who had need.
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.
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Acts of Jesus through the Apostles
Introduction to Acts 4
The first three chapters of Acts show us the enormous power and resources given to the church.
First there is the intensive 40-day training of the foundational leaders — the apostles — by the risen Christ.
Second there is the giving of the giving of the Holy Spirit.
Third, we have a picture in Acts 2:42ff of the tremendous love and joy experienced by the early church. All is well.
Now in Acts 4-7 there is a record of persecution and opposition and hostility toward the church.
The Sadducees were not just another party of the Pharisees. In fact, you could say that the Sadducees were the “liberals” and the Pharisees the “conservatives”. Theologically, the Sadducees did not believe in a resurrection or life after death, and they also did not look for a Messiah. They thought the Messianic age had begun when the Maccabees led a revolution many years before. They saw the kingdom of God in strictly earthly, political, and humanistic terms. Since they did not look for an afterlife, they concentrated on doing well in this life, and they cooperated with the Romans and took high positions in the colonial government. On the other hand, the Pharisees were a party strong among the “teachers of the law”. They were very legalistically conservative, and much more middle class than the Sadducees. They did not approve of cooperation with the Romans, they did believe the Bible very literally and hoped both a Messiah and for an afterlife.
‘If the chief actor in the story of Acts 1 and 2 is the Holy Spirit, [now] the chief actor… almost seems to be Satan. True he is identified only once by name, but his activity may be discerned throughout.’ (Stott, p.88)
Read Luke 4:1-12
What do we learn about unbelief from the reaction of the Sadducees, rulers, elders, and teachers of the law in contrast to the reaction of the people?
First, we learn that persecution of Christians is at least expected, and probably inevitable. Two passages that confirm this (but are very distressing!) are 2 Timothy 3: 12, and Matthew 5:10-12. Paul writes, “You know all about… the persecutions that I endured. Indeed, everyone who wants to live a godly life in Christ Jesus will be persecuted.” Jesus’ last two beatitudes (2/9) are for those who are persecuted. He writes, “Blessed are those who are persecuted for righteousness’ sake… Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me…” Jesus’ beatitudes are all descriptions of Christians. (We are all supposed to be “pure in heart”, “merciful”, “peacemakers”.) Thus both Paul and Jesus teach that Christians will be persecuted.
Second, this description of persecution must be put alongside Acts 2:47 that the early Christians “enjoyed the favour of all the people” and Acts 4:22 that “all the people were praising God for what had happened” and that “many who heard the message believed, and the number of men grew to about 5,000” (4:4). In other words, as a church they were both suffering sharp persecution and enjoying enormous popularity and broad-based support. They were both attractive and growing, yet hated and attacked. This description of the early church cuts us two ways. If on the one hand, we experience no attacks or persecution for our faith, it means we are simply cowards. We are not taking risks in our witness; we are not being bold. On the other hand, if we experience attacks without a concomitant fruitfulness and attractiveness (i.e. if we get lots of persecution and no affirmation), it may mean that we are being persecuted for being harsh or insensitive or strident.
Jesus said we would only be blessed if we were persecuted “for righteousness’ sake”. It is quite possible (indeed, it is very normal) for Christians to be persecuted not for their faith, but for their discourtesy, insensitivity, and lack of warmth and respect in their dealings with others. Insensitive, harsh Christians will have persecution but not praise. Cowardly Christians will have praise but not persecution. Most Christians (whose walk with God is weak) actually get neither! But Christians who are closest to Jesus will get both, as he did.
There is at least one other thing we learn about the persecution and unbelief. It is extremely interesting to see that the liberal Sadducees and the conservative teachers of the law (Pharisees) are completely united in their opposition to the gospel. They had almost nothing in common intellectually. Their own positions were diametrically opposed, and they were hostile to each other. Yet now they are in unity in their hatred of Christianity. This tells us that unbelief is not, at bottom, an intelligent thing — it is a visceral thing. People are hostile to Christianity for completely different, contradictory reasons. (e.g. Some say its too hard, others that it is too easy. Some say it puts too much emphasis on the moral law, some say it does not put enough.) People will grab hold on any intellectual argument possible to defend themselves from the claims of Christ. For that is the real problem — Christ’s exclusive claims (see Acts 4:12) intimidate everyone.
What is troubling the leaders about the apostles (v7, 13-14). What link is there between this and their rejection of the gospel?
Their concern is “by what power or what name did you do this?” and that the preachers of the gospel are “unschooled, ordinary men” (v.13). What is particularly troubling to the leaders is that the apostles have presumed to be public teachers of religion and morals without the proper credentials. That is highly, highly offensive to them. This is not just a perception of these ancient groups of people. In general, the upper middle class and upper classes put far more weight on degrees and professional accreditation than do the masses of working people. People who have “made it” have gone to great efforts to gain the proper credentials. They tend to feel superior to the masses of people who are below them. In their world-view, pedigrees and achievement are everything. Thus they look at the disciples, “ordinary men” and they see losers in the great competitive game of life. So they say, in v.7 “who do you think you are, to be teaching people about religion? We have earned that right — you have not.” The gospel assaults their whole meritocratic way of thinking about life.
But even more troubling to them is the fact that these “ordinary men” are both courageous/confident and highly dynamic and effective. They are especially amazed at the courage of Peter and John. How could people without the pedigree and credentials have this confidence? They were “astonished” that they had it. They had not earned it - the reason they were astonished was because they did not grasp the gospel. The gospel is that “ordinary people” can be saved and chosen and gifted by God for service. Peter and John have this confidence because they have received their position with God and their position in his service all by grace.
So we see that the powerful and influential are more threatened by the gospel than the masses of people. In people of influence and status, there is a resistance to the idea that we are saved sheerly by grace.
Read Acts 4:8-12. What arguments does Peter use in his defence? How do they respond?
The leaders are concerned about this challenge to their authority. Here are unschooled men proclaiming the Lordship of Jesus, who the religious leaders rejected and put to death. If people keep hearing this, the leaders’ power is over. So they attack Peter’s right to be publicly “teaching the people” (v.2) and challenging their authority as the gatekeepers of public religious discourse. So they ask “by what power or what name do you do this?” Peter responds shrewdly and boldly.
First, Peter focuses on the healing of the crippled man, which he calls “an act of kindness”. The very fact and presence of the healed man, of course, is evidence that some kind of enormous power and authority was present in the apostles. So by lifting up the healed cripple, they are saying, “well, we obviously do have power to do what we are doing, so it’s just a matter of determining its source.”
Second, Peter names the source. “it is by the name of Jesus… that this man stands healed” (v10). It is hard to refute. Jesus had been doing these completely authenticated miracles all over Palestine.
Third, Peter boldly and cleverly describes this Jesus immediately as the one “whom you crucified but whom God raised from the dead.” This is brilliant. Peter is saying that, since Jesus is still healing (as he used to), that means that he is not dead. Then, he moves from defence and goes over into attack. He says, “He is alive though you killed the source of this great healing power, Jesus.”
Finally, Peter quickly says that this one man’s physical cure through Christ is a picture of the salvation from sin offered to all through Christ. “Salvation is found in no one else” (4:12).
So his argument goes like this: “1) You can’t deny that we do have power and authority, or this man would not be healed. 2) The power comes from Jesus, who you know did this in his earthly life. 3) And if he is still healing today, that shows that he is still alive, despite your efforts to destroy him. 4) And he offers not just physical healing but spiritual healing. The one who can heal like that, can save you. How will you escape if you reject him again?”
Needless to say, this is as brilliant as it is bold. It is the work of the Holy Spirit (4:8). Despite its extremely sharp attack on the leaders, they were too astounded by its brilliance and courage to even get angry (4:13). Peter’s argument all turned on the healed man, and the leaders were thus unable to refute it (4:14).
Read Acts 4:23-31, comment on the prayer which brings down such power.
First, there is a connection of their weaknesses and the character of God. There is a great deal of time spent reflecting on and praising God for his greatness and power. They especially concentrate on his “Sovereignty” and control of all things (v.24). In other words, they do not simply ask for boldness (v.29), but they overcome their fear by meditating on the attribute of God most antithetical to their fear. This is an extremely important insight. It means we are not just to ask God to take away our worry, but we should meditate and “pray in” his wisdom. We should not just ask God for more confidence, but we should meditate and “pray in” his grace and love. We should not just ask God for more self-control, but we should meditate and “pray in” his holiness. We are to heal our hearts my praying his specific attributes into ourselves.
Second, there is a connection of their ministry situation (“threats” v.29, cf. v.18), with promises and statements in the Scripture. They go to Psalm 2 and remember David’s words that the world leaders will be hostile to the Messiah (vv.25-26). They then think of what Herod and Pilate did and what the disciples themselves are facing now at the hands of civil rulers (v.26). But then, in v.28, they realize that “they [the rulers] did what your power and will had decided beforehand would happen.” This realization is an enormous source of power. The connection of their current situation with the Bible and with the sovereignty of God shows them that the murder of Jesus Christ did not display human power but divine power! Through their process of prayer, they realize that the same court that killed Christ has now released them, because everything is totally under God’s control. They have nothing to worry about — whether they are killed or protected. Either way, God is going to love and honour and use them, and they are going to triumph with him. You can see as they pray, the boldness and power growing.
Third, therefore, we see that there is no request for protection! They do not ask that their lives and families and wealth be protected. (Now this does not mean that those are improper petitions. It just means they were not primary). They make just two requests. [1] they ask for boldness (v.29) to articulate the gospel message. [2] they ask for God to continue to show evidence that their message is his word (v.30). So all they ask for is to continue their ministry. They do not ask for vengeance on the rulers — but for miracles of mercy, people healed and converted.
So here are some of the marks of this prayer:
1) It is corporate — they prayed “together” v.23.
2) It was more absorbed in praise and worship to God for who he is, than in our human requests and needs.
3) It was full of Scripture, using the promises and declarations of the Word to guide their prayer.
4) It was a process. They came to realizations and new unity as they prayed. God worked with them during the time of prayer.
5) It sought the presence and glory of God, not just a change in circumstances.
Observations about witness and ministry from Acts 4
a) Persecution is expected if we are witnessing and ministering. (v.1-3)
b) Conversions and growth is expected if we are doing our jobs (v.4)
c) Civil disobedience may be necessary if we are doing our jobs (v.19). This is by no means common. But Peter here clearly says that, if Christians are commanded to do something that God has forbidden, or forbidden to do something that God has commanded, we are to obey God and not civil authorities.
d) Experience and knowledge of Christ is an inner dynamic for our witness (v.20). We don’t witness out of duty, but because of what we have seen and heard.
e) Christian leaders must be well trained in the Word, and strong and godly in character (4:8-12), but they do not necessarily have to have what the world considers strong credentials and pedigrees (v.13-14). We should choose our leaders by recognising God’s anointing of them, not the human establishment’s attitude toward them.
f) For vital witnesses, we need continual, repeated “Pentecosts”, in which we seek God’s presence corporately and find it afresh (4:23-31).
g) We should spend more time in adoration and awe and worship of God. In worship the disciples received the main thing they need — joyful confidence (4:23-31). NB. They did not pray for protection, but for the reality of God’s power. We do not so much need a change in our circumstances as a change in our hearts
