Atos 4

A.T. Robertson · Citado em PreceptAustin

Atos 4

Robertson on strategos - Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (stratēgos). Vincent on captain of the Temple adds that "It was the duty of the Levites to keep guard at the gates of the Temple, in order to prevent the unclean from entering. To them the duties of the Temple-police were entrusted, under the command of an official known in the New Testament as "the captain of the temple," but in Jewish writings chiefly as "the man of the Temple mount." Josephus speaks of him as a person of such consequence as to be sent, along with the high-priest, prisoner to Rome." (Word Studies in the New Testament)

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Robertson - The three classes composing the Sanhedrin (rulers = chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). (Word Pictures in the New Testament) Gathered together (4863)(sunago from sun = with + ago = to lead) means literally to lead together.This verb gives us our English word synagogue a place where Jews pray and worship. It is interesting that most of the uses by Luke in Acts (not counting Acts 4:5) describe the church gathering together (Acts 4:5; Acts 4:26; Acts 4:27; Acts 4:31; Acts 11:26; Acts 13:44; Acts 14:27; Acts 15:6; Acts 15:30; Acts 20:7; Acts 20:8). Acts 4:6 and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent. KJV Acts 4:6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. Annas the high priest was there Luke 3:2; John 11:49; 18:13,14,24 Acts 4 Resources - Multiple Sermons and Commentaries ATTENDEES AT THE TRIAL It is worth noting that Acts 4:1-6 lists no less than 11 different groups or individuals opposing these two followers of Jesus -- Priests and the Sadducees (Acts 4:1); Rulers, elders, scribes (Acts 4:5); and others from the family of the high priest (Acts 4:6). The captain of the temple (Acts 4:1); Annas the high priest, Caiaphas, John, and Alexander (Acts 4:6). One's natural reaction would be to cower back in fear when faced with such a large contingent of adversaries, but Peter and John choose the supernatural reaction instead, and we can do the same! James Montgomery Boice suggests what these adversaries may have been shouting - “We have the power. If you are allowed to preach, as you have been preaching, it is because we have permitted you to do it. . . . Anytime we want, we can arrest you and carry you off to jail.” David

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Robertson says is "as a benefactor, not a malefactor. Skillful turn made by Peter." They were being treated like malefactors! We are on trial is one word in Greek, anakrino (350), which means to sift up and down, to examine accurately or carefully (re-examine), to make careful and exact research as in legal processes (interrogating, cross examining). The idea of anakrino is to put one through a series of questions as when being examined by a judge in a court of law. It was often used in secular Greek of the interrogation of a prisoner which is apropos here for Peter and John were prisoners of the Sanhedrin! What a difference context makes in the meaning of the word anakrino! In Acts 17:11+ we find the Jewish believers in Messiah examining the Scriptures (not Paul) daily to see whether" the words of Paul were corroborated by the Word of God! Quite a different goal compared to the Jewish religious leaders! Instead of persecuting Peter, the religious leaders should have been perusing the pages of God's Word to see whether Peter and John spoke truth or error. God's Word of truth always tests men's motives, and is able to judge the thoughts and intentions of the heart. (Heb 4:12+) The intentions of the Sanhedrin were evil, while the intentions of the Bereans was noble! Matthew

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Robertson - It is amazing to see Peter speaking thus to the Sanhedrin and proclaiming the necessity of salvation (dei sōthēnai) in the name of Jesus Christ and in no other. If this was true then, it is true today. There is no second (heteron) name to go beside that of Jesus in India, China, Japan, or America. (Word Pictures in the New Testament) David

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Robertson says the Greek word for boldness means literally "telling it all!" He adds "Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God." Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men - While I have nothing against attending seminary, it has always amazed me that many of the men God has greatly used never had any formal training (e.g., C H Spurgeon, A W Tozer, etc). Peter and John were the antithesis of hesitancy or equivocation. Despite the danger they refused to disguise their doctrine! May their tribe increase! Amen! The question arises as to how they knew they were uneducated and untrained? Their Galilean accent? Their attire? The fact that they don't mention the rabbinical "seminary" they attended? We cannot say for sure, but we can say their assessment was correct. As Paul would later write For consider your calling, brethren, that there were not many wise according to the flesh (LIKE THESE "WISE" SANHEDRINISTS), not many mighty, not many noble (LIKE THESE ARISTOCRATIC, RICH SADDUCEES); 27 but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God. (1 Cor 1:26-29) Observed (present tense - continually seeing)(2334)(theoreo from theaomai = look at closely, attentively, contemplatively cp theoros = a spectator) usually refers to physical sight but can also refer to perception and understanding. It means to gaze with interest and purpose, to carefully examine with emphasis on attention to details. To behold intensely or attentively. Our English word scrutinize conveys this sense, for it means to examine closely and minutely. Peter and John were "ready and willing" to make their convictions known in public without fear of repercussions. Their Spirit enabled boldness staggered their enemies. The Sanhedrin must have recognized that the manner of these two apostles was reminiscent of the manner of their Master, Who had been bold and fearless when He had been brought before their illegal trial on unjust charges. Indeed, the Sanhedrin recognized what the officers sent by the Pharisees (Jn 7:32) to seize Jesus recognized, replying when they returned to the Pharisees without Jesus "Never did a man speak the way this Man speaks." (Jn 7:46) The Spirit of Jesus was speaking through Peter and John. Understood (2638)(katalambano) means to grasp or seize strongly (kata - intensifies lambano - to hold) or lay hold of (of a boy seized by a demon - Mk 9:18), but in this passage takes on the figurative sense of to "seize with one's mind," to comprehend or to grasp mentally (cf similar uses in Eph 3:18, Acts 10:34, Acts 25:25). Robertson suggests "The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc." (ED: Or at the trial of Jesus at the house of Caiaphas - cf Mt 26:57, 58). Uneducated (62) (agrammatos from a = without + gramma = a letter, then learning) literally is "unlettered" or unable to write (write = grapho). It is used only here in the NT and is not found in the Septuagint. In the present context the "learned" Jewish leaders saw Peter and John as unversed in the learning of the Jewish schools. What they missed was that these men had been to the most prestigious "seminary" in the history of the world, for they had been trained for 3 years, day and night, by the Rabbi Jesus! Vine adds that in the Greek secular writings the word agrammatos occurred "very frequently in a formula used by one who signs for another who cannot write, which suggests that the rulers, elders and scribes regarded the Apostles as unlettered." This may have been the sense intended by the Sanhedrin, but 7 books in the New Testament by Peter and John clearly counter the thought that they could not write! Another meaning of agrammatos in classic literature was used of speaking and meant one was “inarticulate.” I hardly think that is apropos in the case of Peter as we see the fruit of 5000 plus souls as a result of his first two sermons. Sadly, Luke records no fruit from Peter's third message, but we will have to wait for heaven to see if any of the hearts of the members of the Sanhedrin were pricked to the point of producing repentance and faith in Jesus Christ the Nazarene.

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Robertson on agrammatos - Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John 7:15, "not having learned letters"). NET Note - Uneducated does not mean "illiterate," that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7. No Formal Theological Education No Professional Training Untrained (2399)(idiotes from idios = one's own) means literally one in private life, one who lives in private in contrast to those who are engaged in public life or in public office. We would say these are "non-specialists." They are private citizens in contrast to a public officials. And in this context, they are laity as opposed to professional clergy. A common man as opposed either to a man of rank or education (1 Cor. 14:16). It meant uninstructed, unskilled in (1 Cor. 14:23, 24). Vine says idiotes is "primarily "a private person" in contrast to a state official, hence, "a person without professional knowledge, unskilled, uneducated, unlearned," is translated "unlearned" in 1 Cor. 14:16, 23, 24, of those who have no knowledge....While agrammatoi ("unlearned") may refer to their being unacquainted with rabbinical learning, idiotai would signify "laymen," in contrast with the religious officials." Note that although our English word "idiot" is derived from idiotes, unlike the meaning of this English word, the Greek word never signifies one who is deficient in natural capacity for understanding. There is one use of idiotes in the Lxx of Pr 6:8 but there is no obvious corresponding Hebrew word. Vincent on idiotes =- Originally, one in a private station, as opposed to one in office or in public affairs. Therefore one without professional knowledge, a layman; thence, generally, ignorant, ill-informed; sometimes plebeian, common. Gilbrant - Jewish rabbis employed idiōtēs as a loanword in the form of hedyot (a common man). It became a term of disparagement applied to those common, uneducated people who did not know or study the Law. But in respect to God, everyone was hedyot! (Ibid) Idiotes - 5x in 5v - ungifted(1), ungifted man(1), ungifted men(1), unskilled(1), untrained(1). - Acts 4:13; 1 Co. 14:16; 1 Co. 14:23; 1 Co. 14:24; 2 Co. 11:6 = "unskilled in speech"

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Robertson says "Imperfect again, they kept on having nothing to say against it. The lame man was standing there before their eyes as proof of what Peter had said!" Reply (471)(anteipon from anti = against + épō = to say) to gainsay, contradict means to speak against (only twice - Lk 21:15, Acts 4:14). In a sense Acts 4:14 is a fulfillment of Jesus' prophetic promise to His disciples that "I will give you utterance and wisdom which none of your opponents will be able to resist or refute (anteipon)." (Lk 21:15+) Toussaint: The apostles were thus experiencing what Christ had promised (Matt. 10:19-20; Luke 12:11-12; 21:12-15). Acts 4:15 But when they had ordered them to leave the Council, they began to confer with one another, KJV Acts 4:15 But when they had commanded them to go aside out of the council, they conferred among themselves, they had ordered them to leave the Council Acts 5:34-42; 26:30-32 Acts 4 Resources - Multiple Sermons and Commentaries SANHEDRIN "STUMPED" But when they had ordered them to leave the Council - What else could they do? Ordered (Commanded) (2753)(keleuo) means to set in motion, urge on. In the NT, used generally with the meaning of to command, order something to be done. Imperfect active, repeatedly ordered. Louw-Nida - to state with force and/or authority what others must do—‘to order, to command.’ Council (supreme court, the Sanhedrin)(4892)(sunedrion) was the highest legal, legislative, and judicial body among the Jews. Luke's uses in Acts will describe the Jewish high courts treatment not only of Peter and John, but later Stephen and then Paul. The Council was an inveterate enemy of Jesus, His disciples and the Gospel - Acts 4:15; Acts 5:21; Acts 5:27; Acts 5:34; Acts 5:41; Acts 6:12; Acts 6:15; Acts 22:30; Acts 23:1; Acts 23:6; Acts 23:15; Acts 23:20; Acts 23:28; Acts 24:20 They began to confer with one another - The imperfect tense pictures them conferring, one with another and another, over and over. This clearly reflected the fact that they were stumped as we might say, or even better that they were "trumped" by the Truth of the Gospel and the resurrection of Jesus proclaimed by these men. As Robertson says "With Peter and John and the lame man outside, they began to compare (sun, ballō) notes and take stock of their predicament." Indeed, predicament is a perfect description for it describes a situation from which extrication is difficult, especially an unpleasant or trying one. These religious leaders are figuratively and to some degree literally between the proverbial "Rock (Christ) and a hard place (what to do with His ambassadors proclaiming His message)!" (Origin of "rock and a hard place.") Confer (4820)(sumballo from sun = together + ballo = throw, cast) literally means to throw together and then “to converse, to carry on a discussion,” or “to consider carefully and draw conclusions” about a certain matter. Other meanings include “to dispute” or “quarrel” with someone, even to the point of engaging in a fight. It can even mean “to offer help” to someone. Of Mary pondering the things in her heart, giving them careful thought, think about seriously (Lk 2:19). To have a conference to talk something over (as here in Acts 4:15). To converse with someone (Acts 17:18). To meet or fall in with (Acts 20:14) and in a hostile sense (as meeting in battle) (Lk 14:31). To be of assistance, give assistance, help (Acts 18:28). Sumballo - 6x in 6v - confer(1), conversing(1), helped(1), meet(1), met(1), pondering(1). Lk. 2:19; Lk. 14:31; Acts 4:15; Acts 17:18; Acts 18:27; Acts 20:14. And three uses in Septuagint 2 Chr. 25:19; Isa. 46:6; Jer. 43:3 Acts 4:16 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. KJV Acts 4:16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. saying, "What shall we do with these men? John 11:47,48; 12:18 the fact that a noteworthy miracle has taken place through them is apparent to all Acts 3:9,10; Daniel 8:5,8; Mt 27:16 And we cannot deny it. Acts 6:10; Luke 6:10,11; 21:15 Acts 4 Resources - Multiple Sermons and Commentaries Saying, "What shall we do with these men? - They are stumped! Dumbfounded! On the horns of a dilemma as the next clause explains. For (gar) - Term of explanation. They explain why they are caught in a dilemma. The fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem - This is interesting because the next verse states they need to limit the spread. All who live in Jerusalem were already aware of the miracle! How frustrating this must have been for the Sanhedrin for they had eliminated Jesus (at least that's what they thought!) and yet His influence was still with them and even worse was now spreading! Noteworthy (see also gnostos in Acts 4:10) = gnostos is an adjective describing something clearly recognizable, incontrovertible, something remarkable. Gnostos describes the undeniable miraculous healing which points to the divine Source, which Peter has clearly identified as Jesus. Gnostos us used by Paul to point out that "that which is known (gnostos) about God is evident within them; for God made it evident to them." (Ro 1:19+). So just as God's general revelation was a "sign" pointing to God, so too His special revelation (in this case the "miraculous sign") was a sign pointing to Jesus, so that as Paul says "they are without excuse." (Ro 1:20+). The members of the Sanhedrin are "without excuse" and in great danger, for denial of the Light of the world, will result in failure to receive further light and will bring them into the place of eternal darkness. Miracle (miraculous sign - used 3x in this chapter - Acts 4:16, 22, 30)(4592)(semeion from sema = sign) a sign is something that serves as a pointer to aid perception or insight. In the NT a miraculous sign speaks of a token which has behind it a particular message to be conveyed. In other words, in John's Gospel (where semeion is most concentrated) the apostle recorded certain miracles not for the wonder they produced, but because of the message they taught (Jn 20:31). A sign directs attention away from its unusual nature (in this case the lame man) to the meaning and the significance it points to, in this case Jesus. Here in Acts 3-4 the miraculous sign spoke loudly and clearly of visible proof of divine authority and power. Semeion describes a miracle whose purpose is that of attesting the claims of the one performing the miracle to be true, in Acts 3-4 attesting to the power of the Name of Jesus (His Name speaking of His presence and His person) Luke's uses of semeion in Acts - Acts 2:19; Acts 2:22; Acts 2:43; Acts 4:16; Acts 4:22; Acts 4:30; Acts 5:12; Acts 6:8; Acts 7:36; Acts 8:6; Acts 8:13; Acts 14:3; Acts 15:12 And we cannot deny it - Literally they "are absolutely not (ou) able (dunamai)." They would love to deny it but they cannot deny it. They had seen this same man for years unable to walk and now he was walking. Deny (720)(arneomai) is the same verb Peter has used twice in his sermon in Acts 3 (Acts 3:13, 14) accusing the Jewish listeners (who had congregated around them because of the miraculous healing) of disowning Jesus and delivering Him to be crucified. As Jesus Himself declared it is dangerous to one's destiny to deny Him (see Mt 10:33)! The irony is that these "religious" men who denied the Name, cannot deny the miracle wrought by that Name! How often we hear someone say "Well, if I could just see Jesus perform miracle, I would believe in Him then." That is very unlikely! Miracles do not save. Jesus Alone saves. The religious men who even taught the Word of God, were steadfastly hard-hearted and denied that Jesus was the Savior and Redeemer of Israel and the world. In other words, they believed the miracle, but did not believe the Gospel! Acts 4:17 "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." KJV Acts 4:17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. But so that it will not spread any further among the people Acts 5:39; Ps 2:1-4; Daniel 2:34,35; Ro 10:16-18; 15:18-22; 1 Th 1:8 let us warn them to speak no longer to any man in this name Acts 4:21,29,30; 5:24,28,40; 2 Chr 25:15,16; Isa 30:8-11; Jer 20:1-3; Jer 29:25-32; 38:4; Amos 2:12; 7:12-17; Micah 2:6,7; Mt 27:64; John 11:47,48; 1 Th 2:15,16 Acts 4 Resources - Multiple Sermons and Commentaries SANHEDRIN TRIES TO GIVE A "GAG ORDER" But so that it will not spread any further among the people - The miracle of the lame man's healing had already spread to all who live in Jerusalem so they sought to "cut their losses" supposedly by impeding the spread throughout the entire land of Israel. The Sanhedrin were in a sense making it "illegal" to preach the Gospel. Paul Apple points out that the situation is "Different if employer warns you against taking work time to distract people and to witness excessively in a way that cuts into your productivity at your job." Will not spread (dianemo - only here in NT) speaks of a report that will not be spread abroad, circulated, or told everywhere. Let us warn them to speak no longer to any man in this Name - They must have been cognizant of the fact that there were 5000+ other disciples in the city that could spread the truth about the miracle performed in the Name of Jesus. If they "cut the head of the snake" so to speak, they must have reasoned this would quieten the other disciples. Of course, in both accounts (the apostles and the disciples) they failed to recognize or understand it was not the power of the men, but the great power of God through His Spirit that would enable the disciples to speak boldly, even in the face of threats against their lives! This spread of the fearless proclamation of the Name which began in Jerusalem was not curtailed by their warnings, but continued to spread throughout the known world and down through the centuries which explains why "Foxe's Book of Martyrs" (info) has so many accounts of men and women who died for the sake of the Name above all names! Those martyrs did not heed the warning from the organized religious powers (analogous to the Sanhedrin) not to speak the Name of Jesus and they paid for their boldness with their lives. We will encounter the first "seed" of the martyr Stephen in Acts 7. Warn (546)(apeilo from apeile = a threat; Lxx - Pr 13:8) means to threaten, to state one's intention to take hostile action against someone in retribution for something done or not done. The root noun apeile describes exactly what the Pharisee Saul of Tarsus did "breathing threats and murder against the disciples of the Lord." (Acts 9:1). Apeilo is used 4x in the Septuagint - Ge 27:42, Nu 23:19, Isa 66:14, Nah 1:4 (of God rebuking the sea). Peter has the only other NT use of apeilo And while being reviled, He (JESUS) did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; (1 Peter 2:23+) Luke's record shows that Peter practiced what he preached in his first letter, following in the steps of His Lord (cf 1 Pe 2:21+) and not casting threats back in the face of the Sanhedrin. In this Name - Notice how here they avoid speaking the Name "Jesus!" This reminds me of America where seldom do we hear the specific Name of "Jesus" unless it is used as a curse word. Robertson observes that "They will not say "Jesus," but make a slur at "this Name," contemptuous use of houtos, though they apparently do mention the name "Jesus" in Acts 4:18." (Ed: It is possible they actually say His Name but this could also be Luke's addition.) Acts 4:18 And when they had summoned them, they commanded them not to speak or teach at all in the name of Jesus. KJV Acts 4:18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. And when they had summoned them Acts 5:40 They commanded them not to speak or teach at all in the name of Jesus Acts 1:8; 5:20; Luke 24:46-48 Acts 4 Resources - Multiple Sermons and Commentaries THREATENING THEM NOT TO PREACH! And when they had summoned them - Luke does not tell us where they were. Were they just outside the Council hall or were they in jail cells? Probably the former as the Sanhedrin undoubtedly wanted to make quick work of the disturbance caused by these men and the Name! The sooner the better! They commanded them not to speak or teach at all in the name of Jesus - This passage is similar to the next chapter which shows that the persecution is escalating. Luke records "They (Acts 5:17, 18+) took his advice (Gamaliel - Acts 5:34-39+); and after calling the apostles in, they flogged them (THIS IS NEW) and ordered them not to speak in the name of Jesus, and then released them." (Acts 5:40+). Commanded (3853)(paraggello from para = beside, alongside, near by, at the side of + aggello = to announce) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge. Paraggello often was used in the context of a military command and demanded that the subordinate obey the order from the superior (2Ti 4:1-note) and required unhesitating and unqualified obedience. NET Note on in the Name of Jesus - Once again, the "name" reflects the person. The Person of Jesus and His authority is the "troubling" topic that, as far as the Jewish leadership is concerned, needs controlling. F. F. Bruce makes an interesting observation regarding what the Sanhedrin DID NOT SAY - It is particularly striking that neither on this nor on any subsequent occasion (so far as our information goes) did the Sanhedrin take any serious action to disprove the apostles’ central affirmation—the resurrection of Jesus. Had it seemed possible to refute them on this point, how readily would the Sanhedrin have seized the opportunity! Had they succeeded, how quickly and completely the new movement would have collapsed! (The Book of the Acts [Eerdmans], p. 103). Illustration - I think of Eugene, the missionary in Guatemala we've been praying for who was falsely arrested and has been in jail for the last four months. The Prosecuting Attorney had sent men inside the prison to catch him doing anything wrong. Instead, they were transformed by this man "who thought of himself last on every occasion". They were kind enough to keep record of the conversions for us--260. Eugene is being set free! Acts 4:19 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; KJV Acts 4:19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. Whether it is right in the sight of God 2 Cor 4:2; Eph 6:1; 1 Ti 2:3 to give heed to you rather than to God Acts 5:29; Ex 1:17; 1 Kings 12:30; 14:16; 21:11; 22:14; 2 Kings 16:15; 2 Chr 26:16-20; Daniel 3:18; 6:10; Hosea 5:11; Amos 7:16; Micah 6:16; Mt 22:21; Hebrews 11:23; Rev 13:3-10; 14:9-12 you be the judge Ps 58:1; John 7:24; 1 Cor 10:15; James 2:4 Acts 4 Resources - Multiple Sermons and Commentaries APOSTLES APPEAL TO THE ULTIMATE AUTHORITY But - Term of contrast. What's Luke contrasting? The Sanhedrin's order with the apostles' response. Peter and John answered and said to them - As far as we know, Peter and John are still filled with the Spirit and their answer reflects that filling. Whether it is right in the sight of God to give heed to you rather than to God, you be the judge - The sense of give heed is not just to hear (akouo), but to hear with a desire to obey what is heard. In Acts 5:29 Peter and the apostles make it clear "We must obey God rather than men." Paul Apple - Don’t make this appeal lightly; if there is a way to comply with the orders of the government without compromising our obedience to God, we need to comply – no matter how painful or uncomfortable or undesirable – this is a very unique circumstance where Civil Disobedience is not only allowed but Required. Longenecker: But where that established authority stood in opposition to God’s authority, thus becoming in effect demonic, the early believers knew where their priorities lay and judged all religious forms and functions from a Christocentric perspective. (Expositor's Bible Commentary) Christians are commanded to "be in subjection to the governing authorities" (Ro 13:1) and to "Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority," (1 Peter 2:13), with this one exception. God's commands take priority, but they should be His commands, not our extensions of those commands. Note that if disobedience is required, then one must be prepared to suffer the consequences. For example, one is reminded of the three Hebrew boys who paid a price for disobeying King Nebuchadnezzar... Shadrach, Meshach and Abed-nego replied to the king, “O Nebuchadnezzar, we do not need to give you an answer concerning this matter. 17 “If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. 18 “But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up.” 19 Then Nebuchadnezzar was filled with wrath, and his facial expression was altered toward Shadrach, Meshach and Abed-nego. He answered by giving orders to heat the furnace seven times more than it was usually heated. 20 He commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego in order to cast them into the furnace of blazing fire. (Da 3:16-20+; See also Daniel's disobedience that got him thrown into the lion's den - Da 6:10-23+) Whom Do You Fear? Read: Acts 4:1-22 We ought to obey God rather than men. —Acts 5:29 A soldier was standing at attention during a parade drill when he waved to one of the spectators. The drill instructor went over to the young man and growled, “Soldier, don’t ever do that again!” But as his company marched past the reviewing stand the young man waved a second time. When the troops got back to the barracks, the drill instructor barreled in and barked at the soldier, “I told you not to wave! Aren’t you afraid of me?” “Yes sir,” the private replied, “but you don’t know my mother!” Peter and John had upset the religious elite in Jerusalem. The city’s power brokers were disturbed by the message the two men preached and the miracles they performed. They had to be stopped. Peter and John were arrested and thrown into jail. They had every reason to be afraid. Yet, the next day they stood up to their accusers with great courage. “Whether it is right in the sight of God to listen to you more than to God, you judge,” they boldly said (Acts 4:19). They feared God more than they feared their persecutors. If we are tempted to be quiet when we should speak up for Christ, we must remember that we can speak and act with conviction because we know our God. His authority outranks all others. He is the One we need to please. Will you be bold in your witness By giving lost sinners God's Word? Jesus will honor your service, And sinners will surely be stirred. —Bosch When you fear God, you have nothing else to fear. Acts 4:20 for we cannot stop speaking about what we have seen and heard." KJV Acts 4:20 For we cannot but speak the things which we have seen and heard. NLT Acts 4:20 We cannot stop telling about everything we have seen and heard." CSB Acts 4:20 for we are unable to stop speaking about what we have seen and heard." NRS Acts 4:20 for we cannot keep from speaking about what we have seen and heard." we cannot stop speaking Acts 2:4,32; 17:16,17; 18:5; Nu 22:38; 23:20; 2 Samuel 23:2; Job 32:18-20; Jer 1:7,17-19; 4:19; 6:11; 20:9; Ezek 3:11,14-21; Micah 3:8; 1 Cor 9:16,17 about what we have seen and heard Acts 1:8,22; 3:15; 5:32; 10:39-41; 22:15; Luke 1:2; Hebrews 2:3,4; 1 John 1:1-3 Acts 4 Resources - Multiple Sermons and Commentaries For (gar) - Term of explanation. Peter explains why they must heed God, not men. We cannot stop speaking - Literally "we are absolutely not able (dunamai) not to speak." The NET Note adds that the use of a "double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation "it is impossible for us not to speak" although this is slightly awkward." Warren

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Robertson - This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages. Testimony of Martin Luther who was ordered by the Roman Catholic Church to cease preaching a gospel of salvation by grace alone by faith alone but needed to add a works component to that message. Luther responded... “I cannot and will not recant anything, for to go against conscience is neither right nor safe. Here I stand, I can do no other, so help me God. Amen. “ C H Spurgeon Acts 4:20 "We cannot but speak the things which we have seen and heard." 1976 What said John Bunyan after he had lain in prison many years simply for preaching the gospel? The magistrates said, "John, we will let you out, but you must promise not to preach again. There are the regular clergymen of the country; what have you, as a tinker, to do with preaching?" John Bunyan did not say, "Well now, I can see that this preaching is a bad thing. It has got me into prison, and I have had hard work to sell enough laces to keep my wife and that poor blind child of mine. I had better get out of this place and stick to tinkering." No, he did not talk like that, but he said to the magistrates, "If you let me out of prison today, I will preach again tomorrow, by the grace of God." And when they told him that they would not let him out unless he promised not to preach, he bravely answered, "If I lie in jail till the moss grows on my eyelids, I will never conceal the truth which God has taught me. " Boldness - I. COMMANDED — Against God's enemies (Deuteronomy 31:6; Joshua 1:6, 9, 18), To keep God's law (Joshua 1:7, 23. 6; 1 Chronicles 22:13). In testifying for Christ (Matthew 10:28; 1 Corinthians 16:13; Ephesians 6:10). In reproving sin (Isaiah 58:1; Micah 3:8). II. THE SOURCE OF — Wisdom (Ecclesiastes 7:19). Grace in Christ (2 Timothy 2:1). Distrust of self (2 Corinthians 12:10). Righteousness (Proverbs 28:1). Faith in Christ (Ephesians 3:12; Hebrews 10:19). Trust in God (Isaiah 50:7). Fear of God (Acts 5:29). Faithfulness to God (1 Timothy 3:13). Prayer (ver. 29; Ephesians 3:12; Hebrews 4:16). III. REASONS FOR. 1God only to be feared (Isaiah 8:12-14; Isaiah 51:12, 13; Matthew 10:28; Hebrews 10:31; Hebrews 12:28, 29). Those who trust in God are safe (Proverbs 29:25). God is with His servants (Isaiah 41:10). God can deliver (Daniel 3:17; Jeremiah 1:8). The Lord delivereth (Psalm 34:7). Right requires (ver. 19). God will reward (Revelation 2:10). (S. S. Times.) Acts 4:21 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; KJV Acts 4:21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. When they had threatened them further Acts 4:17; 5:40 finding no basis on which to punish them Acts 5:26; Mt 21:46; 26:5; Luke 19:47,48; 20:6,19; 22:2 because they were all glorifying God for what had happened Acts 3:6-9; Mt 9:33; 15:31; Luke 5:26; 13:17; John 12:18,19 Acts 4 Resources - Multiple Sermons and Commentaries FRUSTRATED PERSECUTORS When they had threatened them further - As the old saying goes, they were "all bark and no bite." As Acts moves on of course they begin to add "bite" to their "bark," (e.g., Acts 5:40) but not yet at this point. They took no action to back up their threatening words. Luke does not elaborate on the specific nature of the threats but undoubtedly their threats included imprisonment and even death, for we soon see Spirit filled, emboldened Stephen stoned to death for Threatened (4324)(prosapeileo from pros = toward, beside, in addition to + apeileo = to threaten) means to threaten "in addition to" or to threaten further indicating that these are threats piled up on previous threats. Gilbrant - Pros adds strength, direction, and a sense of impact to the word apeileō. Thus the rendering of prosapeileō gives an impression of impact and further action, i.e., “to menace or threaten further.” (Ibid) One of Satan's most effective tools against followers of Jesus is to create or incite fear, which is exactly what threats are calculated to do in the hearts of believers. In some of His last words, Jesus warned His disciples, but balanced the warning with an exhortation and an encouragement. “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.” (Jn 16:33) They let them go (finding no basis on which to punish them) - No punishment, because no crime! Their hands were tied politically. As explained below it is not because they did not want to punish them. Punish (2849)(kolazo from kolos = abridged, shortened, dwarf, "mutilated") means literally to cut short, to lop, to prune or to trim (such as trees). The figurative use conveys the idea of to impede, to curtail, to punish, to chastise or keep in line. The sense of punishing probably comes by way of trimming, i.e., cutting off what is superfluous. Punishment is designed to cut off what is bad or disorderly. It may be, however, that the idea of punishment is originally identical with that of maiming. It is often used of the punishment of slaves.

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Robertson comments that "A concert of voices as already seen by the word in Acts 1:14; Acts 2:46 and later in Acts 5:12; Acts 7:57; Acts 15:25. (Word Pictures in the New Testament) Marshall says that "The prayer itself reflects the use of the Old Testament, not merely Psalm 2, which is explicitly quoted, but also the prayer of Hezekiah in Isaiah 37:16–20 which has supplied the general pattern and suggested some of the phraseology....As it stands, the prayer indicates that the early church turned to God in time of persecution, found comfort in the fact that he knew beforehand what would happen, and claimed strength to carry on its witness." (TNTC-Acts) I love John Stott's remark "that before the people came to any petition, they filled their minds with thoughts of the divine sovereignty." (What a great pattern for our prayers! Do you begin your prayer time with focus on His sovereignty, His majesty, His power, etc?) J

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Robertson comments that "Peter and John had defied the Sanhedrin in Acts 4:20+, but all the same and all the more they pray for courage in deed to live up to their brave words. A wholesome lesson." J

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Robertson - Luke's favorite idiom, "In the stretching out (articular present active infinitive) the hand as to thee" (accusative of general reference), the second allusion to God's "hand" in this prayer (Acts 4:28). To heal (2393)(see preceding discussion of iasis).

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Robertson - They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death. Signs (miraculous signs - 3x Acts 4:16, 22, 30)(4592)(see preceding discussion of semeion) Wonders (5059)(teras) are similar to signs but appeal to the senses, being recognized as a phenomenon that needs to be explained. Something strange, exceptional, causing the beholder to marvel. John Stott has some excellent comments on whether signs and wonders are meant to be "everyday" occurrences today - Certainly the thrust of the Bible is that miracles clustered round the principal organs of revelation at fresh epochs of revelation, particularly Moses the lawgiver, the new prophetic witness spearheaded by Elijah and Elisha, the Messianic ministry of Jesus, and the apostles, so that Paul referred to his miracles as ‘the things that mark an apostle’. (2 Cor 12:12) There may well be situation in which miracles are appropriate today, for example, on the frontiers of mission and in an atmosphere of pervasive unbelief which calls for a power encounter between Christ and Antichrist. But Scripture itself suggests that these will be special cases, rather than ‘a part of daily life’.... If, then, we take Scripture as our guide, we will avoid opposite extremes. We will neither describe miracles as ‘never happening’, nor as ‘everyday occurrences’, neither as ‘impossible’ nor as ‘normal’. Instead, we will be entirely open to the God who works both through nature and through miracle. And when a healing miracle is claimed, we will expect it to resemble those in the Gospels and the Acts and so to be the instantaneous and complete cure of an organic condition, without the use of medical or surgical means, inviting investigation and persuading even unbelievers. For so it was with the congenital cripple. Peter took his miraculous healing as the text of both his sermon to the crowd and his speech to the Council. Word and sign together bore testimony to the uniquely powerful name of Jesus. The healing of the cripple’s body was a vivid dramatization of the apostolic message of salvation. (The Message of Acts). Acts 4:31 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. KJV Acts 4:31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And when they had prayed, the place where they had gathered together was shaken Acts 2:2; 16:25,26 they were all filled with the Holy Spirit Acts 2:4 and began to speak Acts 4:29; Isa 65:24; Mt 18:19,20; 21:22; John 14:12; 15:7,16; 16:23,24; James 1:5 Acts 4 Resources - Multiple Sermons and Commentaries A HOLY LOT OF SHAKING GOING ON I realize this dates me, but there was a secular song in 1957 entitled "Whole Lot of Shaking Going On." But in this verse the shaking is not produced by man but by God signifying His presence and power. While our God is not likely to shake our room while we are praying, we need to remember that He is still the omnipotent God Who desires to answer the petitions and pleas of His children, especially when we ask Him for holy boldness to proclaim the Gospel of Jesus Christ. And when they had prayed, the place where they had gathered together was shaken - The first result of the prayer was shaking of the place. The number of disciples is uncertain, because the word for "place" is topos which can signify a room (? upper room of Acts 1:13+). In any event, it was a supernatural sign of divine presence. It was as if God was saying "I am present and I will answer your prayer." Perhaps the recounting of the imprisonment and Sanhedrin experience of Peter and John had "shaken" some of the disciples, but this divine shaking would have countered any human shaking. Pierson - The presence of the Holy Spirit was so wonderfully manifested that even dead walls felt the power of the Spirit of life – matter responded to spirit.

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Robertson - They kept on giving (imperfect tense) their witness with power after the answer to their prayer (Acts 4:31). Were giving (not the usual word for giving) (591)(apodidomi from apó = from + didomi = give and so to "give off” from one’s self) literally means to give back, "as something which they were in duty bound to give. Apodidomi means to give back or pay back which implies a debt and conveys the idea of an obligation and responsibility for something that is not optional. While the apostle Paul used a different word, he expressed the same idea in Romans writing "I am under obligation (to give out the Gospel - Ro 1:16+) both to Greeks and to barbarians, both to the wise and to the foolish." (Ro 1:14+) Testimony (3142)(marturion/martyrion source of English "martyr") means evidence, proof. The content of what a witness tells. Marturion is is the declaration of facts which confirms or makes something known, providing evidence to certify the truthfulness in this case of the fact that Jesus had risen from the dead. A person can only testify to what he himself has seen or heard or experienced and the apostles had personally seen and heard and experienced the resurrected Lord Jesus. Note the repetition of the adjective megas which gives us our English equivalent mega which means that which is extremely good, great, excellent, impressive, successful, of the highest level of rank or importance And abundant (great = megas) grace was upon them all - What a great verse this is like a set of great "divine bookends" -- on one side great power and and on the other side great grace. And the apostles in between like open books saying "Read me!" Oh, for grace indeed to live between these two supernatural "bookends!" Amen! Grace (favor) (5485)(charis) is not only unmerited favor but transforming power provided by the Father in Heaven through His Son (Ro 5:1, 2+, Ro 5:17+) and dispensed in abundance by His Spirit of grace (Heb 10:29+). The giving of their testimonies was done with divine power. Upon them all - This suggests mega grace was not just on the apostles but on all the disciples of Christ.

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Robertson - His name was Joseph and he is mentioned as one illustration of those in Acts 4:34 who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as "son of consolation or exhortation" (huios paraklēseōs). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In Acts 11:23 the very word parekalei (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in 1 Cor. 14:3. Encouragement is the chief idea in paraklēsis though exhortation, comfort, consolation are used to render it (Acts 9:31; Acts 13:15; Acts 15:31). See also Acts 16:9; Acts 20:12. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from Barnebous (Deissmann, Bible Studies, pp. 308-10), son of Nebo, or even the Hebrew Bar Nebi (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts 14:14) in the broad sense of that word. (Word Pictures in the New Testament) Related Resources: American Tract Society Barnabas Bridgeway Bible Dictionary Barnabas Easton's Bible Dictionary Barnabas Fausset Bible Dictionary Barnabas Holman Bible Dictionary Barnabas Hastings' Dictionary of the Bible Barnabas Hastings' Dictionary of the NT Barnabas International Standard Bible Encyclopedia Barnabas Kitto Biblical Cyclopedia Barnabas Illustration - An example of a modern "Barnabas" was Dr. Henrietta Mears. She was born in 1890 in Fargo, North Dakota, and when the doctors told her that her worsening eyesight would have her blind by 30, she didn't listen to them, and instead went to college. A couple of years into college, she fell in love with a man who did not share her faith in Christ. She wanted to be married and have children, but ended up breaking her engagement when she surrendered her desires to serve the Lord. She taught high school chemistry for a few years, and then in 1928 became Director of Christian Education at Hollywood Presbyterian Church. In her first three years, Sunday School attendance went from 400 to 4,000. She took over teaching the College group and began training and discipling Christian leaders. Through her direct influence, more than 400 young men and women went into full-time Christian service, including Bill Bright (Campus Crusade for Christ), Richard Halverson (former Chaplain to the Senate), and Dr. Paul Carlson (martyred missionary in Africa). She founded the Gospel Light Curriculum company to publish her Bible Studies, and started a retreat center in the mountains, Forest Home. It was Henrietta Mears who helped a young Billy Graham at a Forest Home retreat. At a crisis point in his faith, she encouraged him to trust in the Lord and believe in the Bible. The Gift of Encouragement Read: Acts 4:32–37; 9:26–27 Joseph . . . whom the apostles called Barnabas (which means “son of encouragement”), sold a field he owned and brought the money and put it at the apostles’ feet. Acts 4:36–37 An old Merle Haggard song, “If We Make It Through December,” tells the story of a man laid off from his factory job with no money to buy Christmas gifts for his little girl. Although December is supposed to be a happy time of year, his life seems dark and cold. Discouragement is not unique to December, but it can be amplified then. Our expectations may be higher, our sadness deeper. A little encouragement can go a long way. Thank You, Lord, for the gift of encouragement. May we encourage others as they have encouraged us. Joseph, a man from Cyprus, was among the early followers of Jesus. The apostles called him Barnabas, which means “son of encouragement.” We meet him in Acts 4:36–37 when he sold a piece of property and donated the money to help other believers in need. Later, we read that the disciples were afraid of Saul (Acts 9:26). “But Barnabas took him and brought him to the apostles” (v. 27). Saul, later called Paul, had formerly been trying to kill the believers, but Barnabas defended him as a man transformed by Christ. All around us are people longing to be encouraged. A timely word, a phone call, or a prayer can bolster their faith in Jesus. The generosity and support of Barnabas demonstrate what it means to be a son or daughter of encouragement. That may be the greatest gift we can give to others this Christmas. Thank You, Lord, for the gift of encouragement. May we encourage others as they have encouraged us. Encouragement may be the greatest gift we give this Christmas. What can we learn from the life of Barnabas? - In the book of Acts, we find a Levite from Cyprus named Joses (Acts 4:36), whom the apostles called Barnabas. That nickname, translated “Son of Encouragement” (Acts 4:36-37) or “Son of Exhortation” was probably given to him because of his inclination to serve others (Acts 4:36-37, 9:27) and his willingness to do whatever church leaders needed (Acts 11:25-30). He is referred to as a “good man, full of the Holy Spirit and faith.” Through his ministry, “a great number of people were brought to the Lord” (Acts 11:24). Paul uses Barnabas as an example of one with a proper perspective on money and property. When he sold his land, he brought the proceeds to the apostles and laid it at their feet (Acts 4:36-37). As the early church began to grow, in spite of Herod’s persecution, Barnabas was called by the Holy Spirit to go with Paul on a missionary journey. Barnabas’ cousin, John Mark, served him and Paul as their assistant (Acts 13:5). During that first missions trip, for an unspecified reason, John Mark left them and did not complete the journey (Acts 13:13). However, Barnabas continued with Paul and was with him when Paul’s ministry was redirected to reaching the Gentiles with the gospel (Acts 13:42-52). The only negative mention of Barnabas in Scripture is in reference to an incident in which Peter’s hypocrisy influenced other Jews (including Barnabas) to shun some Gentiles at dinner (Galatians 2:13). After that first trip, Paul and Barnabas began planning their next journey. Barnabas wanted to take his cousin, but Paul refused, and a rift grew between them to the point that they parted company (Acts 15:36-41). Barnabas, true to his nickname, took John Mark and spent time discipling him. That ministry was so effective that, years later, Paul specifically asked for John Mark to come to him, as Mark had matured to the point of becoming helpful to Paul in his ministry (2 Timothy 4:11). Like Barnabas, as Christians we are called to be encouragers, particularly of those who are weak in the faith or struggling. Acts 11:23 depicts Barnabas as a man who was delighted to see others exhibiting the grace of God in their lives, exhorting and encouraging them to remain faithful. In the same way, we should look for opportunities to praise those who bring glory and honor to God through lives that reflect their faith. In addition, Barnabas is an example of a generous spirit when it comes to giving sacrificially to the work of the Lord. Barnabas - 27 uses in the NT (Acts 4:36) Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), (Acts 9:27) But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. (Acts 11:22) The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. (Acts 11:30) And this they did, sending it in charge of Barnabas and Saul to the elders. (Acts 12:25) And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark. (Acts 13:1) Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. (Acts 13:2) While they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them." (Acts 13:7) who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. (Acts 13:43) Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God. (Acts 13:46) Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. (Acts 13:50) But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. (Acts 14:12) And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. (Acts 14:14) But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out (Acts 14:20) But while the disciples stood around him, he got up and entered the city. The next day he went away with Barnabas to Derbe. (Acts 15:2) And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. (Acts 15:12) All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. (Acts 15:22) Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas-- Judas called Barsabbas, and Silas, leading men among the brethren, (Acts 15:25) it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul, (Acts 15:35) But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord. (Acts 15:36) After some days Paul said to Barnabas, "Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are." (Acts 15:37) Barnabas wanted to take John, called Mark, along with them also. (Acts 15:39) And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. (1 Corinthians 9:6) Or do only Barnabas and I not have a right to refrain from working? (Galatians 2:1) Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. (Galatians 2:9) and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. (Galatians 2:13) The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. (Colossians 4:10) Aristarchus, my fellow prisoner, sends you his greetings; and also Barnabas's cousin Mark (about whom you received instructions; if he comes to you, welcome him); Acts 4:37 and who owned a tract of land, sold it and brought the money and laid it at the apostles' feet. KJV Acts 4:37 Having land, sold it, and brought the money, and laid it at the apostles' feet. sold it and brought the money and laid it at the apostles' feet. Acts 34,35; 5:1,2; Mt 19:29 Acts 4 Resources - Multiple Sermons and Commentaries THE POSITIVE EXAMPLE OF GENEROSITY Acts 5:1-11 opens with the contrasting example of Ananias and Sapphira, both negative examples of generosity. And who owned a tract of land, sold it and brought the money and laid it at the apostles' feet - Barnabas is a living example of "‘It is more blessed to give than to receive.’” (Acts 20:35) Barnabas laid it at the apostles' feet but because the couple in Acts 5 did not follow suit, their bodies ended up dead at the apostles' feet! Utley on a tract of land - This is not the usual word for a piece of land. It may possibly refer to a burial plot. Chapter 5 shows the potential for abuse in this method of financing ministry (e.g. jealousy, lying, and death). J Vernon McGee does not mince words commenting that "This kind of living could be carried out for a short while because of the spiritual condition of the church. It is nonsense to say that we should put this into effect today. If we tried it, we would have utter chaos. Why? Because there must first be the same high spiritual level, and we don’t have that today. Let us be honest and face up to it. We need to come into a closer relationship to the person of Jesus Christ." William