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Marvin Vincent · Citado em PreceptAustin
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Vincent on agrammatos - With special reference to Rabbinic culture, the absence of which was conspicuous in Peter's address.
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Vincent adds "Of dreams or visions, to appear to." Ephistemi generally conveys the idea of a sudden unexpected appearance upon another (other passages with this sense = Lk 2:9+ = "an angel of the Lord suddenly stood before them"; Lk 24:4+; Acts 12:7). Sometimes ephistemi conveyed coming upon one with a hostile intent (Acts 6:12 = "came up to him [Stephen] and dragged him away", Acts 17:5 = "attacking"), which undoubtedly was an element in this abrupt confrontation. So as they were speaking the "birds of prey" swoop in for a "kill!" This scene is easy to visualize! The religious officials may have come suddenly, but the Spirit had already used Peter's proclamation of the Gospel to bring about irreversible regeneration in about 2000 men (Acts 4:4)! Luke has most of the NT uses of ephistemi - Lk. 2:9; Lk. 2:38; Lk. 4:39; Lk. 10:40; Lk. 20:1; Lk. 21:34; Lk. 24:4; Acts 4:1; Acts 6:12; Acts 10:17; Acts 11:11; Acts 12:7; Acts 17:5; Acts 22:13; Acts 22:20; Acts 23:11; Acts 23:27; Acts 28:2 Acts 4:2 being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. KJV Acts 4:2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. being greatly disturbed Acts 5:17; 13:45; 19:23; Neh 2:10; John 11:47,48 proclaiming in Jesus the resurrection from the dead Acts 10:40-43; 17:18,31,32; 24:14,15,21; 26:8,23; Ro 8:11; 1 Cor 15:12-20; 1 Cor 15:23; 2 Cor 4:13,14; 1 Th 4:13,14 Acts 4 Resources - Multiple Sermons and Commentaries PREACHING THE RESURRECTION PROVOKES PERSECUTION This is the first account of opposition to the Gospel of Jesus Christ and it came from religion, not from paganism. While the Pharisees had been the main opponents of Jesus, now the Sadducees become the main opponents of Jesus' teaching through His apostles. Religion opposes the teaching of the pure milk of the Word of God. Religion claims the sole right to instruct the people. As Jesus said "“Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves." (Mt 23:15). Have you ever been persecuted for teaching or preaching the pure Word of God? (I bet I hear an "Amen" or two out there!) I have and it came from the most unexpected place (because I had yet been taught the truth of Acts 4) -- it came from "religious" folks even in the ranks of conservative evangelicalism! I was utterly shocked. I remember one young pastor raise his hand after I had taught on the power of lust in a man's life (it was a class for men at 6-7:AM) and he objected that there was too much talk about sin and the power of sin. He suggested I "tone it down a bit." I was shocked again. As God would have it several weeks later I overheard him telling an assistant pastor that I did not have any formal religious training in seminary, but he then added "I have to admit that he is Holy Spirit taught." I think God allowed me to hear that word, because I was discouraged that he had canceled more morning classes for the men! And so I can understand when Luke writes that these religious leaders were "greatly disturbed because they were teaching the people!" As Ian Paisley once said "Gospel truth is the bane of priests. Let us sow it bountifully!" Amen and amen! Being greatly disturbed (present tense = continually provoked)(1679)(diaponeomai from dia = through or intensifier + poneo = to labor from ponos = toil or pain) means literally to labor through, produce with labor, to work out with labor and to be worn out. Then (as in the 2 NT uses - here and Acts 16:18 = "Paul was greatly annoyed" at the demon possessed girl following them) it means to be greatly annoyed, be wearied or grieved at continuance of anything. In the present passage it describes a mixed emotion of indignation and anger. BDAG = "to feel burdened as the result of someone’s provocative activity." As we might say today they were "worked up!" This word is used once in the Septuagint in Ecc 10:9 "One who quarries stones may be hurt by them..." where "hurt" in Hebrew is atsab meaning to be in pain from grief or heavy toil and is translated by diaponeomai in the Greek. As Knowling says in the present passage diaponeomai refers not "to the exertions made by them, but to the vexation which they felt." (Expositor's Greek Testament) Albert
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Vincent on resurrection - The Sadducees denied both the resurrection and a future state. "In the Gospels the Pharisees are represented as the great opponents of Christ; in the Acts it is the Sadducees who are the most violent opponents of the apostles. The reason of this seems to be, that in the Gospels Jesus Christ came in direct collision with the Pharisees, by unmasking their hypocrisies and endangering their influence among the people; whereas the apostles, in testifying to the resurrection of Christ, opposed the creed of the Sadducees. Perhaps, also, in attacking the apostles, who taught the resurrection of that Jesus whom the Pharisees had persecuted and crucified, the Sadducees aimed an indirect blow at the favorite dogma of their rival sect" (Gloag, "Commentary on Acts"). (Word Studies in the New Testament) Related Resource: Why is the resurrection of Jesus Christ important? Why should I believe in Christ's resurrection? Why is the truth of the bodily resurrection of Jesus Christ so important? When will the Resurrection take place? What is the first resurrection? What is the second resurrection? Is the resurrection of Jesus Christ true? What is more important, the death of Christ or His resurrection? Can the various resurrection accounts from the four Gospels be harmonized? What did Jesus mean when He said, “I am the Resurrection and the Life” (John 11:25)? Acts 4:3 And they laid hands on them and put them in jail until the next day, for it was already evening. KJV Acts 4:3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. laid hands Acts 5:18; 6:12; 8:3; 9:2; 12:1-3; 16:19-24; Mt 10:16,17; Luke 22:52,54; John 18:12 Acts 4 Resources - Multiple Sermons and Commentaries APOSTLES' SUBMISSIVE SPIRIT Notice that Peter and John do not attempt to resist their arrest and complain that it was without justification. They accepted their lot. They accepted that what was happening to them God allowed, which tends to change one's perspective. Little did they know that their persecution would soon become a platform to proclaim the Name of Jesus before an audience they could never have gained in their own power or merit (cf Ge 50:20). Years later Peter would write a letter that put on paper what they had put into practice in Jerusalem... Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men. (1 Peter 2:13-15+) Lyall says: The ultimate Christian answer to persecution, detractors and critics is that of a blameless life, conduct beyond reproach and good citizenship. In particular... submission is a supremely Christlike virtue. Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19 For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. 20 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. 21 For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22 WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; 23 and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24 and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. (1 Peter 2:18-24+) Who is there to harm you if you prove zealous for what is good? 14 But even if you should suffer for the sake of righteousness, you are blessed. AND DO NOT FEAR THEIR INTIMIDATION, AND DO NOT BE TROUBLED, 15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16 and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. 17 For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. 18 For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; (1 Pe 3:13-18+) And they laid hands on them - The verb epiballo (laid) is literally to "throw upon," in this case the hands of the authorities on Peter and John (and possibly the healed lame man - he is present the next day - cf Acts 4:14). In other words, they seized them. To seize means to take hold of suddenly and forcibly. As noted the Romans had given the Jews authority over the Temple precincts and thus the Sadducees exercised almost unlimited power in this area and could arrest the apostles for no reason other than teaching doctrines which were abhorrent to them. Laid hands on them does not suggest a gentle grasp, but rough handling. In addition Acts 4:21 mentions further threats (which implies prior threats!), so it is very likely they were threatened at the time of their arrest. The point is that the entire atmosphere and manner of treatment was calculated to make them afraid, to be dominated and controlled by fear. You can mark it down that our Adversary traffics and specializes in fear, but God trumps Satan's fear with faith. And as we see the story unfold, it is clear that Peter and John are controlled by faith not fear. In fact Peter is described as controlled by the Spirit of holiness, not a spirit of fear (cf 2 Ti 1:7). We need to remember Peter and John's response the next time we are persecuted. Laid...upon (1911)(epiballo from epi = upon + ballo = throw) means to cast over or throw upon (coats on donkey Mk 11:7). In the active sense (transitive), of a violent movement meaning to throw something over someone (Rev 18:19), to lay (hands) on = Mk 14:46. Put (sew) a patch on (Mt 9:16, Lk 5:36). Put a hand to = to start (Lk 9:62). To place something on something as when they put the cross upon Simon of Cyrene (Lu 23:26) Metaphorically to throw over = put a noose or restraint on = a restriction (1 Cor 7:35), to lay on, put on (Mt 9:16; Mk 14:46; Jn 7:44; Ac 21:27). In the active sense (intransitive) it describes waves beat or splash upon, dash against (Mk 4:37). Of a legal inheritance to fall to meaning to belong to in Lk 15:12. Frequently used of attempt to lay upon another person one's hands = Laid (hands) on Jesus (Mt 26:50, Mk 14:46, cf Lk 20:19, Jn 7:30, 44, Lk 21:12) and on the apostles in Acts (Acts 4:3, Acts 5:18, Acts 12:1, Acts 21:27) Gilbrant - In classical writings there exists a wide range of definitions including “beat” (lay on blows) and “throw upon” (one object upon another). Also attested is the idea of “throwing oneself upon,” especially in a hostile manner but also in a positive way (see Liddell-Scott). Epiballo - 17x in 17v - breaking over(1), falls(1), laid(8), lay(2), put(2), puts(2), putting(1). Matt. 9:16; Matt. 26:50; Mk. 4:37; Mk. 11:7; Mk. 14:46; Lk. 5:36; Lk. 9:62; Lk. 15:12; Lk. 20:19; Lk. 21:12; Jn. 7:30; Jn. 7:44; Acts 4:3; Acts 5:18; Acts 12:1; Acts 21:27; 1 Co. 7:35 Epiballo - 54x in the Septuagint - Of the Lord "casting upon" Adam a deep sleep (Ge 2:21). Of Lord's command to Abraham not to "lay his hand upon" Isaac (Ge 22:12). Of Potiphar's wife "casting (her eyes) upon" Joseph (Ge 39:7). Of Jacob laying his hand upon Ephraim to bless him (Ge 48:14). Of God's promise to Moses to "lay His hand upon" Egypt (Ex 7:4). Of Nadab and Abihu putting upon their firepans strange fire (Lev 10:1). Of the grieving elders putting dust upon their heads after the defeat at Ai (Josh 7:6). Of a child putting his hand upon the viper's den and not getting bit (in the Millennium - Isa 11:8). Gen. 2:21; Gen. 22:12; Gen. 39:7; Gen. 46:4; Gen. 48:14; Gen. 48:17; Exod. 5:8; Exod. 7:4; Exod. 20:25; Exod. 21:22; Exod. 21:30; Lev. 10:1; Lev. 19:19; Num. 4:6; Num. 4:7; Num. 4:8; Num. 4:14; Num. 11:31; Num. 16:18; Num. 16:46; Num. 16:47; Num. 19:2; Deut. 12:7; Deut. 12:18; Deut. 15:10; Deut. 20:19; Deut. 23:25; Deut. 24:5; Deut. 27:5; Deut. 28:8; Deut. 28:20; Jos. 7:6; Jos. 8:30; 2 Sam. 18:12; 1 Ki. 20:6; 2 Chr. 36:3; Est. 1:1; Est. 6:2; Job 27:12; Ps. 81:14; Prov. 18:17; Prov. 20:26; Prov. 23:2; Isa. 5:25; Isa. 11:8; Isa. 11:14; Isa. 11:15; Isa. 19:16; Isa. 25:11; Isa. 34:11; Isa. 34:17; Isa. 37:33; Hos. 7:12; And put them in jail - Was this a legal or justified arrest? That hardly seems to be the case as there were no rules stating one needed to obtain permission to speak publicly in this Temple confines. For example, Jesus spoke (Lk 21:37+) and was never imprisoned (of course the leaders may have feared the reaction of the Jewish crowd). Until the next day, for it was already evening - Recall they had arrived about 3 PM (Acts 3:1+) so it would now be about 6 PM. Did Peter preach for 3 hours? Perhaps, but we cannot be sure. As one pastor said "I love any verse in the Bible that justifies long sermons and this is one of them!" (Kreloff). As an aside, what does this say about the tendency in many if not most evangelical churches to shortening the sermons so that they are around 30 minutes? I know of one pastor who was rebuked by his elder board for going over 35 minutes! You have to wonder what Peter would have said had been in that meeting? It is interesting to me that one of the most influential pastors in the evangelical community is John MacArthur and his sermons are routinely between 50-60 minutes. Why does Luke give this detail about it being evening? The simple answer is that Jewish law forbade night trials! Of course this did not prevent the Sanhedrin from illegally trying Jesus, although they clearly were under a time constraint because of the Passover feast (and more importantly because God had sovereignly foreordained the Lamb of God would be sacrificed on the Passover). And besides, in this case they had no time constraint, so the 71 members of the Sanhedrin could enjoy an evening meal with their families and take care of these upstarts the next day. Illustration - What is it that discourages you from witnessing? During China’s Boxer Rebellion of 1900, insurgents captured a mission station, blocked all the gates but one, and in front of that one gate placed a cross flat on the ground. Then the word was passed to those inside that any who trampled the cross underfoot would be permitted their freedom and life, but that any refusing would be shot. Terribly frightened, the first seven students trampled the cross under their feet and were allowed to go free. But the eighth student, a young girl, refused to commit the sacrilegious act. Kneeling beside the cross in prayer for strength, she arose and moved carefully around the cross, and went out to face the firing squad. Strengthened by her example, every one of the remaining ninety-two students followed her to the firing squad. (Today in the Word, Feb. 89). What do I risk in witnessing? Possibly rejection or persecution from someone. Whatever the risk may be, I must realize that nothing done for Christ is ever wasted. Acts 4:4 But many of those who had heard the message believed; and the number of the men came to be about five thousand. KJV Acts 4:4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand. many Acts 28:24; 2 Cor 2:14-17; Php 1:12-18; 2 Ti 2:9,10 the number Acts 2:41; Genesis 49:10; Isa 45:24; 53:12; John 12:24 Acts 4 Resources - Multiple Sermons and Commentaries THE RECEPTIVE RESPONSE TO THE GOOD NEWS But - What an incredible term of contrast! Peter and John and probably the healed man imprisoned, but the Word of God setting captives free! Oh, blessed contrast! Persecution would not prevent the spread of the Word. As has been said "The blood of the martyrs is the seed of the church." Believers can be killed but the Word of God is living and active (Heb 4:12) and cannot be "killed" by persecuting Christ haters! Remember that persecution always strengthens and purifies the church. So as unbelievers watch how we handle suffering and persecution, it gives a visible reality to our faith which the lost can see. While not all will be attracted, some will be attracted to the Gospel we are living out before their eyes. Paul said the same thing in his last letter ever written... Remember Jesus Christ, risen from the dead, descendant of David, according to my Gospel, for which I suffer hardship even to imprisonment as a criminal; but the word of God (GOSPEL) is not imprisoned. For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory. (2 Ti 2:8-10+) Beloved, persecution did not then, nor will it now hinder the spread of the Gospel. God's Word will go forth and it will go forth with power. Luke records an examples later in Acts... The word (logos) of God (~ THE GOSPEL) kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith. (Acts 6:7+) But the word (logos) of the Lord (~ THE GOSPEL) continued to grow and to be multiplied. (Acts 12:24+) And the word (logos) of the Lord (~ THE GOSPEL) was being spread through the whole region. (Acts 13:49+) Many of those who had heard the message believed - Many indicates there was a good response to the message, but still not everyone believed. Message (3056)(logos from légō = to speak with words; English = logic, logical) means something said and describes a communication whereby the mind finds expression in words. In the present context the message or word which Peter spoke is synonymous with the Gospel. Logos is used 64 times in the book of Acts (not all refer to the Gospel but many do) - Acts 1:1; Acts 2:22; Acts 2:40; Acts 2:41; Acts 4:4; Acts 4:29; Acts 4:31; Acts 5:5; Acts 5:24; Acts 6:2; Acts 6:4; Acts 6:5; Acts 6:7; Acts 7:22; Acts 7:29; Acts 8:4; Acts 8:14; Acts 8:21; Acts 8:25; Acts 10:29; Acts 10:36; Acts 10:44; Acts 11:1; Acts 11:19; Acts 11:22; Acts 12:24; Acts 13:5; Acts 13:7; Acts 13:15; Acts 13:26; Acts 13:44; Acts 13:46; Acts 13:48; Acts 13:49; Acts 14:3; Acts 14:12; Acts 14:25; Acts 15:6; Acts 15:7; Acts 15:15; Acts 15:24; Acts 15:27; Acts 15:32; Acts 15:35; Acts 15:36; Acts 16:6; Acts 16:32; Acts 16:36; Acts 17:11; Acts 17:13; Acts 18:5; Acts 18:11; Acts 18:14; Acts 18:15; Acts 19:10; Acts 19:20; Acts 19:38; Acts 19:40; Acts 20:2; Acts 20:7; Acts 20:24; Acts 20:32; Acts 20:35; Acts 20:38; Acts 22:22 See study on the Power of God's Word God's Word is a word… … of Thy lips - Ps 17:4 … of this salvation - Acts 13:26 … of God - Acts 13:44, et al … of the Lord - Acts 13:48, et al … of His Grace - Acts 14:3, 20:32 … of the Gospel - Acts 15:7 … of promise - Romans 9:9 (note) … of faith Romans 10:8 (note) … of Christ - Romans 10:17 (note) … of the Cross - 1 Co 1:18 … of reconciliation - 2 Co 5:19 (note) … of truth - 2 Co 6:7, Col 1:5 (note), 2 Ti 2:15 (note), James 1:18-note … of life - Philippians 2:16 (note) … of God's message - 1Th 2:13 (note) … of His power - Heb 1:3 (note) … of righteousness - Heb 5:13 (note) … of the oath - Heb 7:28 (note) … of exhortation - Heb 13:22 (note) … (living and abiding) - 1Pe 1:23 (note) … of Life - 1 Jn 1:1 (note) … of My perseverance - Rev 3:10 (note) Note Luke says believed and there is no mention of baptism! These souls were added to the Body of Christ based on belief not baptism! Believed (4100)(pisteuo from pistis; pistos; related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. Vincent adds that pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion." In secular Greek literature, as well as in the New Testament, pisteuo (pistis, pistos) has a basic meaning of an intellectual assent or a belief that something is true. Michel says that this use arose during the Hellenistic period. During the struggle with skepticism and atheism, it acquired the sense of conviction concerning the existence and activity of the Greek gods. Thayer calls this the intransitive use of the word which conveys the idea of to be sure or be persuaded that something is a fact. This kind of faith does not require any action on the part of the believer but only an intellectual acceptance. James used this type of faith as an example of a dead faith stating that "The devils also believe, and tremble" (Ja 2:19+), discussed in more detail below. See notes on a disturbing passage on genuine, saving belief in John 2:22-25. Pisteuo can refer to an "heart belief" (saving faith, genuine belief that leads to salvation, this believing involves not only the consent of the mind, but an act of the heart and will of the subject). This describes the belief of many in Peter's Jewish audience. Keep in mind that pisteuo in other contexts refers only to an intellectual belief (mental assent, "head" knowledge, not associated with bringing salvation if it is by itself). We see both meanings in Jesus statement in John 11, John 11:26 Everyone who lives and believes (refers to genuine saving faith) in Me shall never die. Do you believe (intellectually) this? James 2:19+ You believe (pisteuo) that God is one. You do well; the demons also believe (pisteuo), and shudder. Comment: In this passage, James explains that not all believing will result in salvation. The believing he is describing in this passage is a mental or intellectual believing that is not associated in a change in one's heart and thus in one's behavior or actions. Belief in the New Testament sense that effects the new birth denotes more than a "demonic" like, intellectual assent to a set of facts or truths. The demons believe but they are clearly not saved. Genuine belief does involve an intellectual assent and consent of one's mind, but also includes an act of one's heart and will. Biblical saving faith is not passive assent but an active staking of one's life on the claims of God. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2 Th 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12+ "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. Albert
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Vincent adds "Originally, to curtail or dock; to prune as trees: thence to check, keep in bounds, punish." On account of the people - It is so sad that the Sanhedrin feared men but did not fear God! They proved the truth of the proverb which teaches "The fear of man brings a snare (moqesh), But he who trusts in the LORD will be exalted." (Pr 29:25) Because (hoti) - Term of explanation They were all glorifying God for what had happened - In Acts 4:16 the miracle of the healing of the lame man (what had happened) was apparent to ALL who live in Jerusalem. And here they are ALL glorifying God. Clearly Peter and John had done an excellent job at "getting out of the way" so to speak, so that any praise that came from the people did not focus on them but on the God Who Alone was worthy to receive all praise, glory and honor (cf Rev 5:12+). When praise comes my way, do I also do a good job of directing it to the only One worthy of receiving it? That can be a challenge sometimes (if I am being honest)! Glorifying (1392)(doxazo from doxa = glory) has a secular meaning of to think, suppose, be of opinion, but generally is not used in this sense in Scripture. Instead doxazo means to praise, honor or magnify. The Sanhedrin had sought to shut down the spread of the news about the miraculous healing in the Name of Jesus and to their great frustration not only did that did that not happen, but the people were attributing the miracle to the power of God and by association were in essence connecting it with the deity of Jesus! There is a lesson in this section for all of us who tend to be timid testifiers (most of us) -- while there will be opposition to the witness of the Gospel of Jesus Christ, that testimony cannot be silenced because ultimately it is not us (we are simply mouthpieces) who are speaking but is the supernatural power of God, for as Paul said "the Gospel is the power (dunamis) of God for salvation to everyone who believes." (Ro 1:16+). Acts 4:22 for the man was more than forty years old on whom this miracle of healing had been performed. KJV Acts 4:22 For the man was above forty years old, on whom this miracle of healing was shewed. the man was more than forty years old Acts 3:2; 9:33; Mt 9:20; Luke 13:11; John 5:5; 9:1 Acts 4 Resources - Multiple Sermons and Commentaries NO DENYING THE MIRACLE For (gar) - Term of explanation. What is Luke explaining? The man was more than forty years old on whom this miracle of healing had been performed - What is the point? This recalls Luke's description of the man in chapter 3... And a man who had been lame from his mother’s womb was being carried along, whom they used to set down every day at the gate of the temple which is called Beautiful, in order to beg alms of those who were entering the temple. (Acts 3:2) Notice (1) lame from birth (2) lame for 40 years (3) every day at the Beautiful gate. And you can rest assured that everyone who frequented the Temple knew this man by sight. The picture of the "before" and "after" was unmistakable. Miracle (miraculous sign - 3x Acts 4:16, 22, 30)(4592)(see preceding discussion of semeion) Healing (2393)(iasis from iaomai = to heal) describes the process or act of healing, of giving a cure, a mode of healing or a remedy. In the present context Luke seems to emphasizing the physical healing, the lame man's deliverance from physical affliction and now made whole, and restored to bodily health. Three times in the NT - In Luke 13:32 Jesus states He is the One Who is able to "perform cures." And so Jesus is the Healer not only on earth (Lk 13:32), but now in Heaven as Jehovah Rapha (Acts 4:30). Iasis is used in the great Messianic passage Malachi 4:2 “But for you who fear My name, the Sun of righteousness will rise with healing (Heb = marpe; Lxx = iasis) in its wings; and you will go forth and skip about like calves from the stall." Iasis - 3x in 3v in the NT - Lk 13:32, Acts 4:22, Acts 4:30. Iasis - 17v in the Septuagint - Job 18:14; Ps. 38:3; Ps. 38:7; Prov. 3:8; Prov. 3:22; Prov. 4:22; Prov. 15:4; Prov. 16:24; Prov. 29:1; Isa. 19:22; Jer. 8:15; Jer. 8:22; Jer. 14:19; Ezek. 30:21; Nah. 3:19; Zech. 10:2; Mal. 4:2 Iasis has some great and practical uses in Proverbs - Turning away from evil "will be healing to your body And refreshment to your bones." (Pr 3:8) "For they (words and sayings - Pr 4:20) are life to those who find them And health to all their body." (Pr 4:22) "Pleasant words are a honeycomb, Sweet to the soul and healing to the bones. " (Pr 16:24) "A man who hardens his neck after much reproof Will suddenly be broken beyond remedy (healing)." (Pr 29:1). Gilbrant - The Septuagint employs iasis to translate several Hebrew words meaning “a healing from diseases or plagues.” This literal usage, however, is overshadowed by its figurative use. Figuratively iasis is a healing from sin or a cure from some spiritual plight. God alone dispenses healing, as He is the sovereign Lord who shows the need for the cure (see Isaiah 19:22). However, literal and figurative uses often fuse, for ancient man could not separate evil from sickness, thus making physical healing a cleansing from the influences of sin (see Psalm 38:3 [LXX 37:3]). Even in Sirach 38:13ff., where iasis is used literally—“There is a time when success lies in the hand of the physician, for they too will pray for the Lord that he should grant them success in diagnosis and in healing, for the sake of preserving life”—the author cannot resist connecting sickness with sin. He continues by saying, “He who sins, may he fall into the care of a physician” (RSV).....Although in every instance the healings are literal in nature, it becomes evident through the ministry of Jesus and His apostles that they extend beyond the mere physical aspect into the spiritual realm. (The Complete Biblical Library Greek-English Dictionary) Had been performed - Acts 4:23 When they had been released, they went to their own companions and reported all that the chief priests and the elders had said to them. KJV Acts 4:23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. they went to their own companions Acts 1:13,14; 2:44-46; 12:11,12; 16:40; Ps 16:3; 42:4; 119:63; Pr 13:20; Mal 3:16; 2 Cor 6:14-17 Acts 4 Resources - Multiple Sermons and Commentaries AN ACCOUNT OF THE FIRST "MISSIONARY CONFERENCE" When they had been released - Here the leaders simply set them free, but while the same verb is used to release them in Acts 5:40, they flogged them before they released them. Released (630)(apoluo from apó = marker of dissociation, implying a rupture from a former association, separation + luo = loose) is used often of sending a person or a group away from someone (Mt 14:15, 22, 23, 32, etc). Apoluo frequently has the sense of to let loose from or to release (as from under arrest or from another's custody), as in this passage. Apoluo was used in secular Greco-Roman writings of discharge from the military, of release from jail. Apoluo is used of the release of Barabbas in Acts 3:13. Luke's uses of apoluo in Acts - Acts 3:13; Acts 4:21; Acts 4:23; Acts 5:40; Acts 13:3; Acts 15:30; Acts 15:33; Acts 16:35; Acts 16:36; Acts 17:9; Acts 19:41; Acts 23:22; Acts 26:32; Acts 28:18; Acts 28:25 They went to their own companions - NET Note explains that "In context this phrase (to their own) is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in Acts 4:24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus." Robertson on their own - Their own people as in Jn 1:11; Jn 13:1; Acts 24:23; 1 Ti 5:8; Titus 3:14, not merely the apostles (all the disciples). In spite of Peter's courageous defiance he and John told the brotherhood all that had been said by the Sanhedrin. They had real apprehension of the outcome. (Ibid) John
Atos 4
Vincent adds "Originally, to neigh or snort like a horse. Of men, to give one's self haughty airs, and to act and speak insolently. Philo describes a proud man as "walking on tiptoe, and bridling (φρυαττόμενος), with neck erect like a horse." Vine is similar - primarily used of "the snorting, neighing and prancing of horses;" hence, metaphorically, of "the haughtiness and insolence of men." The only other Biblical use is in the Septuagint of Psalm 2:1 "Why are the nations in an uproar (Heb = ragash = to be in tumult, commotion; Lxx = phruasso)." Devise (imagine) ( (3191)(meletao from melete = care) means to to practice, to continue to perform certain activities with care. It means to give careful thought to (meditate upon) which is the primary sense in 1 Ti 4:15. Meletao is used in a negative sense here in Acts 4:25 where it is used with the adjective kenos which together mean to think vain thoughts or to conspire in vain. Paul Apple - Why do we arrogantly think we can oppose God and His plan of salvation? Why do we try to run our lives without submitting to His rule? Why do we think that our rebellion will go unchecked? Why do we rage and waste our life in futile pursuits? The end game is no surprise – God has revealed to us what will take place in the future. We have already seen the fulfillment of the prophecies relating to the first coming of Christ. Futile (2756) (kenos) means empty, without content, without result. When kenos is used figuratively as in this passage, it refers to things that are without basis, content, or truth. While the saints did not quote the entire psalm in their prayer, reading the rest of this great Messianic Psalm is a comforting remember of the fact that regardless of the persecution and suffering we might endure for the cause of Christ, God wins, the Gospel wins, and God's Messiah will reign... “Let us tear their (GOD'S) fetters apart (THE RAGING RULERS) And cast away their cords from us!” 4 He who sits in the heavens laughs, The Lord scoffs at them. 5 Then He will speak to them in His anger And terrify them in His fury, saying, 6 “But as for Me, I have installed My King Upon Zion, My holy mountain.” (cf Isaiah 2:1-4) 7 “I will surely tell of the decree of the LORD: He said to Me (MESSIAH), ‘You are My Son, Today I have begotten You. 8 ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. 9 ‘You shall break them with a rod of iron, You shall shatter them like earthenware.’” (Rev 19:15+) 10 Now therefore, O kings, show discernment; Take warning, O judges of the earth. 11 Worship the LORD with reverence And rejoice with trembling. 12 Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him! (Psalm 2:3-12)