返回Chapter 4
Chapter 4
Chapter Four
Acts 4:1–3. While they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came upon them, being greatly disturbed that they were teaching the people and proclaiming in Jesus the resurrection from the dead. And they laid hands on them and put them in custody until the next day, for it was already evening.
The apostles had not yet had time to catch their breath from the previous trials before they fell into others. And see how the events are arranged. First the apostles were mocked all together; then they fall into dangers, but not suddenly. First they defend themselves in public assemblies and perform a great miracle after this, then, after they had become bolder, they enter into struggles by God's permission. But turn your gaze to the progress of the Jews in cunning and shamelessness. Before, under Christ, they sought a man who would betray Him; now they themselves lay hands on them, having become more audacious and shameless after the cross. And with them, it says, "were also the captains of the temple guard." This was so that by such a setting they might give the matter the character of a public accusation and present it as not their own doing. This is what they always try to do.
"And they put them in custody until the morning." So the Jews dealt with the apostles and guarded them, wishing to humble them, while the prolonged time made the apostles all the more fearless.
Acts 4:4. And many of those who heard the word believed; and the number of such people was about five thousand.
What is this? Did they not see that the apostles were vindicated? And despite that, they nevertheless bound them. How then did they come to believe? You see the manifest assistance of God? And it had to happen that those who believed were from among the weaker ones. But Peter's discourse, aided by the Divine Spirit, cast the seed into the depth of their thought and touched their very soul. The priests bound the apostles before the people in order to make the onlookers themselves more cowardly, but the opposite happened. And they questioned the apostles privately — out of fear that their boldness might influence the listeners.
Acts 4:5–10. On the next day their rulers, and elders, and scribes gathered together in Jerusalem, along with Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest; and when they had set them in the midst, they asked: By what power or by what name have you done this? Then Peter, filled with the Holy Spirit, said to them: Rulers of the people and elders of Israel! If we are being examined today concerning a good deed done to a sick man, by what means he was healed, let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead — by Him this man stands before you whole.
Besides other injustices toward the apostles, they (the rulers, elders, scribes, and chief priests of the Jews) did not even observe the requirements of the law. Pay attention at least to the multitude of chief priests, whereas according to the law there should be one, as long as he lives. And on this occasion too they gave the matter the form of a trial, in order to summon the apostles to answer before an unrighteous court. They inquired, "by what power or by what name." And yet they themselves knew, because they had detained the apostles precisely because they were troubled by their preaching about the resurrection in Christ. So why then do they interrogate? They expected that the apostles, having become afraid of the court and the multitude of judges, would recant their words — and they thought to set everything right by this, because look how craftily they ask: "by what name did you do this?" Yes, they desired more that the apostles would proclaim the healing as their own doing rather than as a work of the power of Christ. But look at what a difficulty they placed the apostles in. They did not even want the words "healing of the lame man" to be spoken, for why do they not say: what exactly, but say "did this?"
"Leaders of the people and elders of Israel." Notice what philosophy. Where necessity demands, Peter reproaches them very strongly. Thus, he called them by honorable names; but when he came to the matter itself, he no longer retreats from the fitting rebuke, indirectly reminding them that on account of such matters they always both disputed in court and came away without rejoicing. And what he says is this: "rather you should have crowned us for this and proclaimed us as benefactors." And since "we are being called to account today… how he was healed, let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ of Nazareth" — which was especially hard for the Jews to hear. And this is what Christ was saying to them: "what you have heard with your ears, proclaim upon the housetops."
"By the name of Jesus Christ of Nazareth." Do not think, he says, that we conceal His homeland; no, we also declare His homeland; and that is not all: we also confess His sufferings and proclaim His resurrection.
"Whom you crucified." He uttered such a word as was able to terrify the Jews, because, as you might imagine, what a blow is dealt to them by these words?
Acts 4:11–12. He is the stone which was set at nought by you the builders, but which has become the head of the corner, and there is salvation in no one else (Ps. 117:22). For there is no other name under heaven given among men by which we must be saved.
Such is — that is, thoroughly tested — that stone which became the head of these two peoples, united through it into one building of the Church: the believing Jewish people and all the believing Gentiles.
"And there is salvation in no one else." Here lofty truths are already being proclaimed. Yes, as soon as the hour came to teach, the apostles set aside the prophecies; and when the time came to speak with boldness, they were already setting forth their own thoughts, because then there was nothing by which they could have influenced their listeners for the purpose of correcting them. But when it was necessary to boldly proclaim the truth, the apostles no longer spared their listeners. And now Peter was not afraid to frighten them, and therefore he does not act as he does in other cases, directing his speech in an accommodating manner toward them, for the sake of their salvation. It is known, he says, to all that this name has been given not to us alone, but to all, since the Jews too acknowledged the resurrection, but superficially and in a childish manner.
Acts 4:13–14. Seeing the boldness of Peter and John, and perceiving that they were unlearned and ignorant men, they marveled; and they recognized them, that they had been with Jesus. And seeing the man who had been healed standing with them, they could say nothing against it.
It is possible to be both unlettered and not simple, and simple yet not unlettered; but here both coincided (that is, both lack of learning and simplicity). Therefore the Jews were amazed when Peter and John spoke and orated. From where then did they obtain this knowledge that Peter and John were such? From the words of Peter and John themselves. For Luke does not simply say "they knew them," but "they recognized them, that they had been with Jesus" during His suffering. At that time they alone were with Him. And the Jews saw them then as humble and lowly; and it was precisely this unexpected change that especially struck them, for the one who then could not endure the gaze of a questioning servant girl now comes into the midst of the chief priests themselves and into the Sanhedrin and speaks with boldness.
Acts 4:15–22. And having commanded them to go outside the Sanhedrin, they conferred among themselves, saying: what shall we do with these men? For it is known to all who dwell in Jerusalem that a notable miracle has been done by them, and we cannot deny it. But, so that it may spread no further among the people, let us strictly threaten them, that they speak to no one henceforth in this name. And having called them, they commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said to them: judge whether it is right before God to listen to you rather than to God. For we cannot but speak the things which we have seen and heard. And they, having threatened them further, let them go, finding no way to punish them, because of the people; for all glorified God for what had been done. For the man was more than forty years old on whom this miracle of healing had been performed.
Why do they not bring them to Pilate through the priests, but judge them themselves? Because they were ashamed and embarrassed about what had happened before, and they feared that the apostles might accuse them.
Acts 4:23–28. Having been released, they came to their own and reported what the chief priests and elders had said to them. And when they heard it, they lifted their voice to God with one accord and said: Master and Lord, who made the heaven and the earth, and the sea and everything in them! You, by the mouth of our father David, Your servant, said through the Holy Spirit: "Why did the nations rage, and the peoples devise vain things? The kings of the earth rose up, and the rulers gathered together against the Lord and against His Christ" (Ps. 2:1–2). For truly in this city there gathered together against Your holy Son Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, to do whatever Your hand and Your counsel had predetermined to take place.
The Apostles Peter and John "went to their own and reported" everything that had happened to them. They reported not out of ambition, but to show clear evidences of the grace of Christ.
"O Sovereign Lord God, who made." See how fitting the prayers of the apostles are. When they asked the Lord to show them a man capable of apostolic ministry, they prayed thus: "You, Lord, who know the hearts of all" (Acts 1:24), because then there was need of foreknowledge. But now, when it was necessary to shut the mouths of their opponents, they cry out: "Sovereign Lord God, who made heaven and earth…" But many of the heretics divide the Godhead, saying that the God who is Creator of the world is one, and the Father of Christ is another. Therefore they also divide the Scripture and say that the Old Testament is the Scripture of the God who is Creator of the world, while the New Testament is that of the Father of Christ. Following further their impious opinion, they assert that these Gods and Their Scriptures are opposed to each other, so that those who have recourse to the Lord are enemies of the Creator of the world and are in a better state than the latter's people. Thus the people of the Creator of the world are prejudiced against Christ and His teaching. Therefore the holy apostles, uprooting this heresy, by their prayer give us to understand that both the Creator of the world and the Father of the Savior are one and the same God, because both Testaments were given by Him.
"You by the mouth of our father David, Your servant, said through the Holy Spirit: 'Why did the nations rage, and the peoples devise vain things?'"
They bring forward this prophecy, as if asking God for the fulfillment of the covenant, and at the same time consoling themselves with the thought that the enemies contemplate this in vain.
"To do whatever Your hand and Your counsel predetermined," that is, they did not have such power in themselves, but You, O Lord, Who grant consent to all things and bring all things to completion, You, the good and wise Craftsman, Who turn the work of enemies into the fulfillment of Your will, because the priests and the rest of the Jews came together as enemies, yet they did what was pleasing to You. But what does the expression "Your hand predetermined" mean? This expression, in my opinion, signifies here power and will; it is synonymous with the expression "it is sufficient for You alone to will it, because no one predetermines what You establish."
Acts 4:29–31. And now, Lord, look upon their threats, and grant to Your servants to speak Your word with all boldness, while You stretch forth Your hand for healing and for signs and wonders to be done in the name of Your Holy Son Jesus. And when they had prayed, the place where they were assembled was shaken, and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.
"And now… look upon." Notice: they did not say "strike them down and overthrow them," but what did they say? "Look upon their threats, and grant to Your servants to speak Your word with all boldness…"
"And when they had prayed, the place was shaken where they were assembled together." This was a testimony of God's visitation and that they had been heard, because sometimes this is a sign of wrath, and sometimes a sign of visitation. The apostles prayed not to be delivered from enduring hardships, but for the success of their preaching. But why did God shake the house? To strike fear into those who were threatening them, and to give the apostles courage, for since it was still the beginning of the preaching, a sensible sign was necessary. So "the place was shaken" and further strengthened the apostles. "And they were all filled with the Holy Spirit," that is, they were inflamed and kindled within themselves the gift of grace.
Acts 4:32–35. Now the multitude of those who believed were of one heart and one soul; and no one called any of the things he possessed his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus Christ; and great grace was upon them all. There was not anyone among them who was in need; for all who were owners of lands or houses sold them and brought the proceeds of the things that were sold and laid them at the apostles' feet; and distribution was made to each as anyone had need.
"One heart and one soul" — "heart" and "soul" mean one and the same thing.
"With great power they witnessed of the resurrection." Luke presents the apostles as people who have been entrusted with something, and speaks as if of a duty—that is what "witnessed" means.
"There was no one among them who was in need." Therefore "great grace," because there was not a single poor person, that is, there was not a single person in need, owing to the extraordinary generosity of those who gave away their possessions, because they gave not a part, keeping another part for themselves, but everything; and they gave everything not as their own, but as though it were not theirs; and all who believed were sustained as though from a single household.
"Selling, they brought the price of what was sold." This testifies to the great dignity and great piety of those who brought it, because they did not even dare to place it in their hands, but "laid it at the feet of the Apostles" and made them masters and stewards over what was brought, so that it might be spent as if not from their own possessions, but as if from the common fund. And this delivered the givers from vainglory, and presented a twofold joy to the recipients — relief from poverty and freedom from shame.
Acts 4:36–37. Thus Joseph, surnamed by the Apostles Barnabas, which means "son of consolation," a Levite, a Cypriot by birth, who had his own land, sold it, brought the money, and laid it at the feet of the Apostles.
It seems to me that "Joseph" is not the same person who is mentioned together with Matthias (see Acts 1:23), because that one is also called Justus, while this one is called Barnabas, which means "son of consolation." It also seems to me that this Joseph received such a name on account of his virtue. But how was he both a Levite and a Cypriot? It is because the law was already being violated, and the Levites were relocating to foreign countries and deriving profit for themselves there.
Acts 4:1–3. While they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came upon them, being greatly disturbed that they were teaching the people and proclaiming in Jesus the resurrection from the dead. And they laid hands on them and put them in custody until the next day, for it was already evening.
The apostles had not yet had time to catch their breath from the previous trials before they fell into others. And see how the events are arranged. First the apostles were mocked all together; then they fall into dangers, but not suddenly. First they defend themselves in public assemblies and perform a great miracle after this, then, after they had become bolder, they enter into struggles by God's permission. But turn your gaze to the progress of the Jews in cunning and shamelessness. Before, under Christ, they sought a man who would betray Him; now they themselves lay hands on them, having become more audacious and shameless after the cross. And with them, it says, "were also the captains of the temple guard." This was so that by such a setting they might give the matter the character of a public accusation and present it as not their own doing. This is what they always try to do.
"And they put them in custody until the morning." So the Jews dealt with the apostles and guarded them, wishing to humble them, while the prolonged time made the apostles all the more fearless.
Acts 4:4. And many of those who heard the word believed; and the number of such people was about five thousand.
What is this? Did they not see that the apostles were vindicated? And despite that, they nevertheless bound them. How then did they come to believe? You see the manifest assistance of God? And it had to happen that those who believed were from among the weaker ones. But Peter's discourse, aided by the Divine Spirit, cast the seed into the depth of their thought and touched their very soul. The priests bound the apostles before the people in order to make the onlookers themselves more cowardly, but the opposite happened. And they questioned the apostles privately — out of fear that their boldness might influence the listeners.
Acts 4:5–10. On the next day their rulers, and elders, and scribes gathered together in Jerusalem, along with Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest; and when they had set them in the midst, they asked: By what power or by what name have you done this? Then Peter, filled with the Holy Spirit, said to them: Rulers of the people and elders of Israel! If we are being examined today concerning a good deed done to a sick man, by what means he was healed, let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead — by Him this man stands before you whole.
Besides other injustices toward the apostles, they (the rulers, elders, scribes, and chief priests of the Jews) did not even observe the requirements of the law. Pay attention at least to the multitude of chief priests, whereas according to the law there should be one, as long as he lives. And on this occasion too they gave the matter the form of a trial, in order to summon the apostles to answer before an unrighteous court. They inquired, "by what power or by what name." And yet they themselves knew, because they had detained the apostles precisely because they were troubled by their preaching about the resurrection in Christ. So why then do they interrogate? They expected that the apostles, having become afraid of the court and the multitude of judges, would recant their words — and they thought to set everything right by this, because look how craftily they ask: "by what name did you do this?" Yes, they desired more that the apostles would proclaim the healing as their own doing rather than as a work of the power of Christ. But look at what a difficulty they placed the apostles in. They did not even want the words "healing of the lame man" to be spoken, for why do they not say: what exactly, but say "did this?"
"Leaders of the people and elders of Israel." Notice what philosophy. Where necessity demands, Peter reproaches them very strongly. Thus, he called them by honorable names; but when he came to the matter itself, he no longer retreats from the fitting rebuke, indirectly reminding them that on account of such matters they always both disputed in court and came away without rejoicing. And what he says is this: "rather you should have crowned us for this and proclaimed us as benefactors." And since "we are being called to account today… how he was healed, let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ of Nazareth" — which was especially hard for the Jews to hear. And this is what Christ was saying to them: "what you have heard with your ears, proclaim upon the housetops."
"By the name of Jesus Christ of Nazareth." Do not think, he says, that we conceal His homeland; no, we also declare His homeland; and that is not all: we also confess His sufferings and proclaim His resurrection.
"Whom you crucified." He uttered such a word as was able to terrify the Jews, because, as you might imagine, what a blow is dealt to them by these words?
Acts 4:11–12. He is the stone which was set at nought by you the builders, but which has become the head of the corner, and there is salvation in no one else (Ps. 117:22). For there is no other name under heaven given among men by which we must be saved.
Such is — that is, thoroughly tested — that stone which became the head of these two peoples, united through it into one building of the Church: the believing Jewish people and all the believing Gentiles.
"And there is salvation in no one else." Here lofty truths are already being proclaimed. Yes, as soon as the hour came to teach, the apostles set aside the prophecies; and when the time came to speak with boldness, they were already setting forth their own thoughts, because then there was nothing by which they could have influenced their listeners for the purpose of correcting them. But when it was necessary to boldly proclaim the truth, the apostles no longer spared their listeners. And now Peter was not afraid to frighten them, and therefore he does not act as he does in other cases, directing his speech in an accommodating manner toward them, for the sake of their salvation. It is known, he says, to all that this name has been given not to us alone, but to all, since the Jews too acknowledged the resurrection, but superficially and in a childish manner.
Acts 4:13–14. Seeing the boldness of Peter and John, and perceiving that they were unlearned and ignorant men, they marveled; and they recognized them, that they had been with Jesus. And seeing the man who had been healed standing with them, they could say nothing against it.
It is possible to be both unlettered and not simple, and simple yet not unlettered; but here both coincided (that is, both lack of learning and simplicity). Therefore the Jews were amazed when Peter and John spoke and orated. From where then did they obtain this knowledge that Peter and John were such? From the words of Peter and John themselves. For Luke does not simply say "they knew them," but "they recognized them, that they had been with Jesus" during His suffering. At that time they alone were with Him. And the Jews saw them then as humble and lowly; and it was precisely this unexpected change that especially struck them, for the one who then could not endure the gaze of a questioning servant girl now comes into the midst of the chief priests themselves and into the Sanhedrin and speaks with boldness.
Acts 4:15–22. And having commanded them to go outside the Sanhedrin, they conferred among themselves, saying: what shall we do with these men? For it is known to all who dwell in Jerusalem that a notable miracle has been done by them, and we cannot deny it. But, so that it may spread no further among the people, let us strictly threaten them, that they speak to no one henceforth in this name. And having called them, they commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said to them: judge whether it is right before God to listen to you rather than to God. For we cannot but speak the things which we have seen and heard. And they, having threatened them further, let them go, finding no way to punish them, because of the people; for all glorified God for what had been done. For the man was more than forty years old on whom this miracle of healing had been performed.
Why do they not bring them to Pilate through the priests, but judge them themselves? Because they were ashamed and embarrassed about what had happened before, and they feared that the apostles might accuse them.
Acts 4:23–28. Having been released, they came to their own and reported what the chief priests and elders had said to them. And when they heard it, they lifted their voice to God with one accord and said: Master and Lord, who made the heaven and the earth, and the sea and everything in them! You, by the mouth of our father David, Your servant, said through the Holy Spirit: "Why did the nations rage, and the peoples devise vain things? The kings of the earth rose up, and the rulers gathered together against the Lord and against His Christ" (Ps. 2:1–2). For truly in this city there gathered together against Your holy Son Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, to do whatever Your hand and Your counsel had predetermined to take place.
The Apostles Peter and John "went to their own and reported" everything that had happened to them. They reported not out of ambition, but to show clear evidences of the grace of Christ.
"O Sovereign Lord God, who made." See how fitting the prayers of the apostles are. When they asked the Lord to show them a man capable of apostolic ministry, they prayed thus: "You, Lord, who know the hearts of all" (Acts 1:24), because then there was need of foreknowledge. But now, when it was necessary to shut the mouths of their opponents, they cry out: "Sovereign Lord God, who made heaven and earth…" But many of the heretics divide the Godhead, saying that the God who is Creator of the world is one, and the Father of Christ is another. Therefore they also divide the Scripture and say that the Old Testament is the Scripture of the God who is Creator of the world, while the New Testament is that of the Father of Christ. Following further their impious opinion, they assert that these Gods and Their Scriptures are opposed to each other, so that those who have recourse to the Lord are enemies of the Creator of the world and are in a better state than the latter's people. Thus the people of the Creator of the world are prejudiced against Christ and His teaching. Therefore the holy apostles, uprooting this heresy, by their prayer give us to understand that both the Creator of the world and the Father of the Savior are one and the same God, because both Testaments were given by Him.
"You by the mouth of our father David, Your servant, said through the Holy Spirit: 'Why did the nations rage, and the peoples devise vain things?'"
They bring forward this prophecy, as if asking God for the fulfillment of the covenant, and at the same time consoling themselves with the thought that the enemies contemplate this in vain.
"To do whatever Your hand and Your counsel predetermined," that is, they did not have such power in themselves, but You, O Lord, Who grant consent to all things and bring all things to completion, You, the good and wise Craftsman, Who turn the work of enemies into the fulfillment of Your will, because the priests and the rest of the Jews came together as enemies, yet they did what was pleasing to You. But what does the expression "Your hand predetermined" mean? This expression, in my opinion, signifies here power and will; it is synonymous with the expression "it is sufficient for You alone to will it, because no one predetermines what You establish."
Acts 4:29–31. And now, Lord, look upon their threats, and grant to Your servants to speak Your word with all boldness, while You stretch forth Your hand for healing and for signs and wonders to be done in the name of Your Holy Son Jesus. And when they had prayed, the place where they were assembled was shaken, and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.
"And now… look upon." Notice: they did not say "strike them down and overthrow them," but what did they say? "Look upon their threats, and grant to Your servants to speak Your word with all boldness…"
"And when they had prayed, the place was shaken where they were assembled together." This was a testimony of God's visitation and that they had been heard, because sometimes this is a sign of wrath, and sometimes a sign of visitation. The apostles prayed not to be delivered from enduring hardships, but for the success of their preaching. But why did God shake the house? To strike fear into those who were threatening them, and to give the apostles courage, for since it was still the beginning of the preaching, a sensible sign was necessary. So "the place was shaken" and further strengthened the apostles. "And they were all filled with the Holy Spirit," that is, they were inflamed and kindled within themselves the gift of grace.
Acts 4:32–35. Now the multitude of those who believed were of one heart and one soul; and no one called any of the things he possessed his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus Christ; and great grace was upon them all. There was not anyone among them who was in need; for all who were owners of lands or houses sold them and brought the proceeds of the things that were sold and laid them at the apostles' feet; and distribution was made to each as anyone had need.
"One heart and one soul" — "heart" and "soul" mean one and the same thing.
"With great power they witnessed of the resurrection." Luke presents the apostles as people who have been entrusted with something, and speaks as if of a duty—that is what "witnessed" means.
"There was no one among them who was in need." Therefore "great grace," because there was not a single poor person, that is, there was not a single person in need, owing to the extraordinary generosity of those who gave away their possessions, because they gave not a part, keeping another part for themselves, but everything; and they gave everything not as their own, but as though it were not theirs; and all who believed were sustained as though from a single household.
"Selling, they brought the price of what was sold." This testifies to the great dignity and great piety of those who brought it, because they did not even dare to place it in their hands, but "laid it at the feet of the Apostles" and made them masters and stewards over what was brought, so that it might be spent as if not from their own possessions, but as if from the common fund. And this delivered the givers from vainglory, and presented a twofold joy to the recipients — relief from poverty and freedom from shame.
Acts 4:36–37. Thus Joseph, surnamed by the Apostles Barnabas, which means "son of consolation," a Levite, a Cypriot by birth, who had his own land, sold it, brought the money, and laid it at the feet of the Apostles.
It seems to me that "Joseph" is not the same person who is mentioned together with Matthias (see Acts 1:23), because that one is also called Justus, while this one is called Barnabas, which means "son of consolation." It also seems to me that this Joseph received such a name on account of his virtue. But how was he both a Levite and a Cypriot? It is because the law was already being violated, and the Levites were relocating to foreign countries and deriving profit for themselves there.