Acts Four
And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2 greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3 And they arrested them and put them in custody until the next day, for it was already evening. 4 But many of those who had heard the word believed, and the number of the men came to about five thousand. 5 On the next day their rulers and elders and scribes gathered together in Jerusalem, 6 with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family. 7 And when they had set them in the midst, they inquired, “By what power or by what name did you do this?” 8 Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, 9 if we are being examined today concerning a good deed done to a crippled man, by what means this man has been healed, 10 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 is standing before you well. 11 This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” 13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. 14 But seeing the man who was healed standing beside them, they had nothing to say in opposition. 15 But when they had commanded them to leave the council, they conferred with one another, 16 saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. 17 But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” 18 So they called them and charged them not to speak or teach at all in the name of Jesus. 19 But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, 20 for we cannot but speak of what we have seen and heard.” 21 And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened. 22 For the man on whom this sign of healing was performed was more than forty years old. 23 When they were released, they went to their friends and reported what the chief priests and the elders had said to them. 24 And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, 25 who through the mouth of our father David, your servant, said by the Holy Spirit, “‘Why did the Gentiles rage, and the peoples plot in vain? 26 The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed’— 27 for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan had predestined to take place. 29 And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, 30 while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” 31 And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness. 32 Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. 33 And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34 There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold 35 and laid it at the apostles’ feet, and it was distributed to each as any had need. 36 Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, 37 sold a field that belonged to him and brought the money and laid it at the apostles’ feet. (Acts 4, ESV Bible)
And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2 greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. (Acts 4:1-2, ESV Bible)
The Opposition
Coupled with the undeniable evidence of the healed man, the preaching of the apostles had a profound effect on the crowd in the Temple that day. The number of the disciples grew to about five thousand, a net increase of some two thousand souls.
Not everyone was thrilled with the miracle. The commotion around Simon Peter and John did not escape the attention of the chief priests. A report about the healing and the ongoing discourse in Solomon's Colonnade quickly reached the ears of Annas (Chanan ben Seth) and his son-in-law Caiaphas (Yosef Kayafa). They did not care for the disciples of Yeshua.
The apostles taught the resurrection of the dead in the Nazarene's name and thereby added credence to the Pharisaic belief in the resurrection. As devout Sadducees and the heads of the Sadducean party, Annas and Caiaphas did not believe in resurrection. Since the Sadducees ran the Temple, coming into the Temple complex and preaching the resurrection of the dead would have certainly upset the Sadducees and been grounds to kick the apostles out.
Worse yet, the disciples of the Nazarene publicly defamed them for the crucifixion of the Nazarene. The apostles proclaimed faith in a man whom the chief priests had condemned as a deceiver and insurrectionist. It was equivalent to saying, "The high priests killed the Messiah." In fact, they had, albeit through the Romans.
Annas and Caiaphas feared the Yeshua movement for political reasons. They believed the popular, messianic movement would inevitably lead to insurrection. For that reason, they turned the Nazarene over to Pilate and ensured His crucifixion. For the same reason, they feared the growing crowds of His followers in the Temple courts.
The chief priests notified the captain of the Temple, and he dispatched the Temple guard to arrest the apostles. By that time, Simon Peter and John had already had several hours to discourse on Messiah and to present the healed man as a trophy of Yeshua's power. When the guards arrived, the afternoon shadows stretched long, and the Temple would soon be closing for the day. The Sanhedrin was already out of session. Simon Peter and John offered the guards no resistance. They willingly went into custody.
The next morning, their rulers, leaders, elders, and Torah scholars assembled in Yerushalayim with Chanan the high priest, and Kayafa, Yochanan, and Aleksandros, and all who were of the family of the high priest. (Maasei HaShlichim 4:5-6)
The two apostles spent the night in prison before facing the Sanhedrin the next morning when the Sanhedrin convened. The Sadducean elite in control of the Sanhedrin wanted to see the apostles and the man they had allegedly healed. We see a lot of different people within the assembly, but what is most important is who is presiding over the assembly. Keep in mind that the High Priest during this time of history played a role as leaders and rulers. The High Priest held read authority and power and addressed many issues within the Jewish community. This goes back to the story of the Maccabees, when the priests took up weapons and started to rule.
Luke mentions four names as leaders of this particular assembly of the Sanhedrin: Annas, Caiaphas, John, and Alexander.
~ ANNAS (CHANAN BEN SETH): Rome appointed the powerful Sadducean priest Annas as high priest over the newly formed Roman province of Judea in 6 CE. Although the Torah says that the office of high priest is a lifelong position, Annas held the office for only ten years. The Roman procurator Gratus deposed him and appointed another high priest, initiating a power struggle for the high priest-hood. Through bribery and political pressure, Annas recaptured the power behind the Temple and the sect of the Sadducees. His family virtually monopolized the high priesthood between 6 CE and 66 CE. Five of his sons, one grandson, and one son-in-law held the office of high priest. Luke calls him "high priest" as both a courtesy that was afforded to former high priests and to acknowledge that he held the real power over the Temple.
~ CAIAPHAS (YOSEF KAYAFA): "Joseph, who was called Caiaphas," married the daughter of the powerful Annas. His father-in-law had him appointed to the office of high priest, a position he filled for eighteen years. Caiaphas seems to have worked closely with Pilate and the Roman government, beholden to both the power of Rome and the power of his father-in-law. Under his priesthood, the Master suffered. Caiaphas was the chief plotter against Yeshua's life. He served as high priest until 36 CE. Remarkably, archaeologists uncovered the tomb of Caiaphas in the 1990s.
~ JOHN AND ALEXANDER (YOCHANAN AND ALEKSANDROS): John and Alexander are otherwise unknown, but the names were common among first-century Jews. A minority of manuscripts read "Jonathan" instead of "John." Annas had a son named Jonathan, who succeeded Caiaphas as high priest in 36-37 CE.
In addition to the names mentioned above, the rulers, elders, and scribes "and all who were of high-priestly descent" assembled to form the Sanhedrin. Did the Pharisees play a role in the proceedings, or were they still shut out of the Sanhedrin by the powerful Sadducean priesthood as at the trial of Master? They seem to have been absent. The apostles stood trial because the Sadducees were "greatly disturbed because they were teaching the people and proclaiming in Yeshua the resurrection from the dead" (Acts 4:2). The Pharisees had no objection to the doctrine of the resurrection. The Sanhedrin of Acts 4 is thoroughly Sadducean and under the firm dictate of the high priestly family-the same culprits who prosecuted the Master.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
7 And when they had set them in the midst, they inquired, “By what power or by what name did you do this?” (Acts 4:7, ESV Bible)
Inquiry by the Sanhedrin
Early the next morning, the Temple guards escorted the two apostles to the halls of the Sanhedrin. In the year 30 CE, the Sanhedrin no longer met within the Temple proper. They may have met in the Royal Stoa on the southern end of the Court of the Gentiles or, perhaps, elsewhere in Jerusalem.
The apostles went before the Sanhedrin with the confidence that the Holy Spirit would direct them. The Master had told them, "But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. For it is not you who speak, but it is the Spirit of your Father who speaks in you" (Matthew 10:10-20).
They found themselves standing in the midst of a semi-circular ring of chief priests, Sadducean scribes, and aristocrats--the high court of the land. Guards also escorted the man they had healed into the room. The high priest inquired, "By what power, or in what name, have you done this?" (Acts 4:7).
The Holy Spirit filled Simon Peter as he addressed the Sanhedrin. He boldly proclaimed the death and resurrection of Yeshua while casually pointing out that no formal charge had been raised against him or John. Instead, they seemed to be "on trial today for a benefit done to a sick man" (Acts 4:9).
Peter explained that they had made the lame man well in the name of Yeshua the Messiah, the Nazarene: "whom you crucified, whom God raised from the dead" (Acts 4:10). His words had a double thrust. He accused the Sadducean leaders of crucifying the Master unjustly. As if that were not inflammatory enough, Simon Peter poked at their defining doctrinal position by asserting that God had raised Yeshua from the dead. He threatened them, "Let it be known to all of you and to all the people of Israel." As proof of the credibility of his claims, he had the healed man at hand. He said, "This man stands here before you in good health."
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12, ESV Bible)
No Other Name
Yeshua's name means "salvation." Peter declared, "There is salvation (yeshu'ah (וּתְשׁוּעָה)) in no one else; for there is no other name under heaven that has been given among men by which we must be saved" (Acts 4:12).
The angels indulged in similar wordplay before the birth of the Master:
"You will call His name Yeshua (יֵשׁוּעַ), for He will save (yoshia, יוֹשִׁיעַ) His people" (Matthew 1:21).
Despite the wordplay, Simon Peter did not mean to imply that the name Yeshua had an intrinsic saving power of its own. On the contrary, the name "Yeshua" ranked as the sixth most popular name for boys among Jews in Judea at the time. Instead, Simon Peter meant that the name Yeshua had the power of salvation so long as it represented the person of Yeshua of Nazareth, the Messiah. It's not a magical word. Instead, the term "in the name of Yeshua" should be understood as idiomatic for "under the authority of Yeshua."
If Yeshua is the Messiah, then there is no other name through which salvation comes because, according to the biblical prophets, the Messiah is the agent of Israel's salvation. He is the hero who will bring about the national salvation and usher the entire world into the coming kingdom, i.e., the Messianic Era. He is also the savior who acts to save on a personal level-even saving the repentant sinner from damnation in Gehenna.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
Understanding Salvation: A Biblical and First-Century Perspective on Deliverance, Restoration, and the Name of Yeshua
Many Christians, especially evangelical Christians, have their own unique, sometimes very narrow meanings attached to the idea of "salvation" and what it means "to be saved". They tend to interpret these words solely in the context of their own spiritual experience with Jesus.
What we see in the early chapter of Acts is not an evangelical church. In fact, it is not a “church” at all. It is groups of Jewish people who have been sent by their Jewish rabbi, who they believe is the Messiah, to preach that the great redemption and the kingdom of God is coming. It is a very Jewish message. There is a notable difference in how we understand “salvation” in today’s context versus in the first century. Today, we struggle to connect to the original meaning of the word.
For many "salvation" means "spiritual salvation of their soul" by faith in Yeshua's suffering. For many "salvation" is "going to heaven." It is some sort of individual and private experience with God connected to afterlife.
Christians talk about "salvation" as accepting Jesus as their "own personal Lord and Savior". And for different people that may mean an action or ritual of some sort: things like saying the "sinner's prayer", accepting Jesus into one's heart, responding to an altar call, getting baptized and etc.
A typical version of the Sinner's Prayer may look something like this:
"Heavenly Father, I come to You in prayer, asking for the forgiveness of my sins. I confess that I am a sinner and that I need Your mercy and grace. I believe that Jesus Christ died on the cross for my sins and rose from the dead. I accept Him as my personal Savior and Lord. I turn away from my old life and commit to following Jesus. Thank You for Your forgiveness, and thank You for giving me new life in Christ. In Jesus' name, Amen."
But salvation in the Bible is not NT idea. It is not a private individual spiritual experience either. It has nothing to do with Christianity or Church rituals.
In the Bible, salvation is often from danger or enemies, it is safety from harm. It can be deliverance from exile (Isa 45:17; 46:13). It can be used of military victory (Ps 18:2; 20:6) or more broadly and generally as prosperity and wholeness (Ps 95:1; 132:16).
What does it means "to save"?
σῴζω (sozo), vb. to save. This verb primarily refers to delivering or rescuing people from death or harm. In the Septuagint, it is commonly used to translate יָשַׁע (yasha, "to save"). The fundamental sense of saving from death is evident in passages like Luke 23:35, where people mock Jesus for being unable to save (sozo) Himself by coming down from the cross, and in Matthew 8:25, where the disciples plead with Jesus to save (sozo) them from the storm.
In the Gospels, Jesus saves (sozo i.e., heals) people from illnesses (e.g., Matt 9:22; Mark 5:22; 6:56) and from demons (Luke 8:36).In Luke 6:9, Jesus defends healing on the Sabbath by asking whether it is lawful to save (sozo) life on the Sabbath.
In the NT, this verb is often used of God saving people from sins (e.g., Matt 1:21; 1 Cor 1:18); being saved from sin is thus portrayed as being saved from death or harm. This equation is particularly clear in Eph 2:5, which equates being saved (sozo) with being made alive in Christ after being dead in trespasses. (Lexham Theological Wordbook by Lexham Press, 2014).
What is "salvation"?
σωτηρία (soteria), n. fem. salvation, wholeness, safety. While it can refer to salvation from enemies, in the New Testament it is most often used to describe salvation from sin and death through Christ. This noun is related to σῴζω (sozo, "to save"). In the Septuagint, soteria and the closely related word σωτήριος (soterios, "salvation") are the typical translations of the Hebrew יְשׁוּעָה (yeshuah, "salvation"), יֶשַׁע (yesha, "salvation"), and תְּשׁוּעָה (teshua, "salvation"), including contexts where these words refer to military victory and rescue from enemies.
In the NT, soteria can refer to rescue from enemies and other physical dangers (e.g., Luke 1:71; Heb 11:7; Acts 27:34) and to salvation from sins (e.g., Luke 1:77). Often, in the NT, the noun refers to rescue from sin and death through Christ and restoration to wholeness in the kingdom of God (e.g., Acts 4:12; Rom 1:16; Eph 1:13; 1 Pet 1:5; Rev 12:10). (Lexham Theological Wordbook by Lexham Press, 2014).
The terms “saved” and “salvation” tend to be very physical realities in the Bible, however, they can also be used idiomatically as well and this is normal. When it comes to "salvation from sin," the New Testament often uses the concept idiomatically and symbolically, drawing on the analogy of actual rescue.
For Jews throughout the ages, "salvation" and the state of "being saved" are deeply real and tangible experiences, sometimes encountered on a daily basis. יְשׁוּעָה (yeshuah) signifies salvation from danger or harm. While it can be eschatological, spiritual, or even abstract, it is most frequently tied to the realities of life here and now. This is why Christian and Jewish conversations on the terms tend to be unfruitful as Jews see the terms as present realities. How was Peter using the term in Acts?
11 "He is the stone which was rejected by you, the builders, but which became the chief cornerstone. 12. And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved." (Acts 4:11-12 NASB)
Peter references Psalm 118, the concluding portion of the full Hallel, which was sung during the pilgrim feasts in the temple by the priests. His use of "salvation" is intricately tied to the meaning of the Psalm. There is a notable wordplay here, as Yeshua's name is derived from יָשַׁע (yasha, "to save").
They just healed a man. Did he get saved? Yes, in the Jewish definition of salvation, he was saved. God provided a benefit of healing and rescued him from his suffering. The benefits that come from God, all comes from no other name than Yeshua, which means salvation. It is a beautiful wordplay because they are doing it by no other name than the name that literally means salvation. Here is the context of Psalm 118 in summary through various verses from the chapter:
Give thanks to the Lord, for He is good; For His lovingkindness is everlasting" (v. 1)
From my distress I called upon the Lord; The Lord answered me and set me in a large place (v. 5) (A person calls out and God answers; that is salvation)
All nations surrounded me; In the name of the Lord I will surely cut them off (v. 10)
The Lord is my strength and song, and He has become my salvation (v.14)
Open to me the gates of righteousness; I shall enter through them, I shall give thanks to the Lord (v. 19)
I shall give thanks to You, for You have answered me, And You have become my salvation" (V. 21)
The stone which the builders rejected has become the chief corner stone. This is the Lord's doing; It is marvelous in our eyes." (v. 22-23)
O Lord, do save, we beseech You; O Lord, we beseech You, do send prosperity! Blessed is the one who comes in the name of the Lord; We have blessed you from the house of the Lord. (v. 25-26) (Psalm 118)
Psalm 118 frames the concept of salvation as deliverance from trouble, distress, danger, and harm. It encompasses receiving God's favor, prosperity, and the blessings of His covenant.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. (Acts 4:13, ESV Bible)
Caliber of the Education
The Sanhedrin saw John and Simon Peter as simple fishermen, ordinary people of the land. They never anticipated the level of sophistication, subtlety, and skill with which the apostles would present their case.
They quickly recognized that the apostles had been disciples of Yeshua and began to grasp the depth of His teaching. These men, once considered unlearned peasants, now stood as sharp, sage-like scholars capable of matching wits with the most esteemed theologians in the land. They presented their arguments with boldness and refused to be intimidated.
The eloquent defense offered by the apostles validated the Master's choice in selecting common, blue-collar men as His disciples rather than the learned elite. When choosing His followers, He opted for new wineskins rather than old ones, a new garment rather than patching an old one, and a clean slate instead of a marred one.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
18 So they called them and charged them not to speak or teach at all in the name of Jesus. (Acts 4:18, ESV Bible)
Damage Control
No crime had been committed, and the healed man stood as undeniable evidence of the miracle's authenticity. The disciples of Yeshua presented their defense so skillfully that the Sanhedrin could not find grounds to charge them. The apostles were temporarily removed from the room while the council deliberated. The Sanhedrin acknowledged that, since the miracle was widely known, prosecuting the miracle-workers or denying the event itself was not feasible.
Their concern grew that more people might become sympathetic to the apostles' message and join their growing movement. The Yeshua sect posed three significant threats to the Sadducean-controlled Sanhedrin: it bolstered the influence of their rivals, the Pharisees; it continued to accuse them of unjustly executing a holy man and martyr; and it risked stirring potential insurrection. Despite these dangers, they had limited options for suppressing it.
After their deliberation, they decided to command the apostles not to speak or teach in the name of Yeshua any longer.
*Note from Disciple X: The tension between the apostles and the Sanhedrin, as depicted early in Acts, serves as a precursor to the growing conflict that would eventually lead to Jewish followers of Yeshua being excluded from Temple activities. Our studies suggest that this escalating tension and the increasingly strained relationship between Israel’s key leadership, including the High Priest, and the apostles contributed significantly to the writing of texts such as the Letter to the Hebrews. In Christian circles, Hebrews is often interpreted as addressing Jewish believers—now Christians—who were tempted to return to Judaism. However, as seen in Acts, the apostles always remained firmly within the framework of Judaism. The key leaders within Judaism, however, did not recognize or validate their message. Therefore, Hebrews can be better understood as addressing Jewish believers who, having lost access to Temple worship and privileges, are urged to see these sacred elements fulfilled in Jesus himself. Rather than replacing the Temple and its sacraments, Jesus embodies the heavenly reality of these earthly symbols familiar to the Jewish people.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
The Power of Witness: Why Peter, John, and the Apostles Could Not Be Silenced
Peter and John refused to stop speaking about Yeshua, seeing themselves as witnesses—they "have heard and seen." The concept of a "witness" (μαρτυς) holds great significance in Eastern culture and within the context of the Torah. There are witnesses everywhere within the Torah. Seven sheep served as a witness between Abraham and Abimelech, while a pile of rocks acted as a witness between Jacob and Laban.
The people of Israel (Exodus generation) were a congregation of witnesses who saw and experienced God's redemption and power.
The jar of manna, Arron's rod, the tablets of commandments were witnesses between God and the people of Israel.
The scroll of Deuteronomy (song of Moses) is a witness against the sins of Israel. The prophets were witnesses...
Witnesses cannot be ignored! This is why the apostles cannot stop talking!
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
19 But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, 20 for we cannot but speak of what we have seen and heard.” (Acts 4:19-20, ESV Bible)
Defying the Sanhedrin
Solemnly charged not to speak in Yeshua's name, the apostles replied, "Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard."
The Sanhedrin could argue that they were God's ordained authority on earth; therefore, disobedience to them was disobedience to God (cf. Deuteronomy 17:6-13; Matthew 23:2-3). It was a difficult contradiction and one faced by others in Jewish history. According to the sages, decisions the legislators adopted by majority consensus were also adopted as the ruling in heaven (cf. b.Bava Metzia 59a-b; Matthew 16:19).
What does one do when the God-ordained institutional authority rules in contradiction with the command of God? The apostles solved the dilemma by willingly submitting to receive any punishment that they might incur for violating the authority of the court by continuing to speak in the name of Yeshua.
The Sanhedrin warned the disciples sternly not to defy their orders, but they could find no pretense for actually flogging them or imposing any punishment on them. They knew that keeping them in custody would invite criticism from the populace. The man who had been healed was well-known among the people. For most of forty years, they had known him as the crippled beggar who sat at the Temple gate. The Sanhedrin did not dare risk further public embarrassment over the Nazarene. They let the disciples go "on account of the people, because they were all glorifying God for what had happened."
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
24 And when they heard it, they lifted their voices together to God and said, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them, 25 who through the mouth of our father David, your servant, said by the Holy Spirit, “‘Why did the Gentiles rage, and the peoples plot in vain? 26 The kings of the earth set themselves, and the rulers were gathered together, against the Lord and against his Anointed’— 27 for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan had predestined to take place. 29 And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, 30 while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” 31 And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness. (Acts 4:24-31, ESV Bible)
Psalm 2
Simon Peter and John returned to the community of disciples and reported the gag order imposed by the Sadducees. The threat against the believing community was real. Further propagation of the kingdom might result in arrest and punishment. The community of disciples gathered together for prayer. The prayer follows a standard liturgical model, draws on the Psalms and the Torah, addresses the Father directly, and requests His intercession through the agency of the name of Yeshua. The prayer uses the first lines of Psalm 2 (a psalm widely interpreted in reference to the Messiah and the end of days) and embeds a midrashic interpretation:
Why are the nations (Rome) in an uproar and the peoples (Sanhedrin, Judeans) devising a vain thing? The kings (Herod Antipas) of the earth take their stand and the rulers (Pontius Pilate) take counsel together against the LORD and against His Messiah (Yeshua). (Psalm 2:I-2)
Psalm 2 that disciples quote is very inspirational. It laughs at the idea people coming against God and the king he anointed. The entirety of Psalm 2 gives an even bigger picture into the minds of the disciples. It is about the King whom God anoints:
I will surely tell of the decree of the LORD (מִנִּי פִּי): He said to Me, 'You are My Son, Today I have begotten You (Ps 2:7) Worship the LORD with reverence (Ps 2:11) Do homage to the Son (בַּר), that He not become angry, and you perish in the way (Ps 2:12)
The disciples go on to say the following after quoting from Psalm 2:
27 For truly in this city there were gathered together against Your holy servant Jesus whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Your hand and Your purpose predestined to occur. (Acts 4:27-28)
The call Jesus a holy servant. This is not necessarily an anointed king. The Greek words used here is the same Greek word used for servant in the Septuagint. This is a reference to the suffering servant in Isaiah. Here they are saying that these people listed are coming against the anointed, God’s servant Jesus.
29 And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, 30 while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus." 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.(Acts 4:29-31)
The disciples did not pray to be rescued from the coming persecution. Rather, they prayed for confidence to speak with boldness and for the enabling power of the Holy Spirit.
The LORD gave heed to their cry. After they offered up the petition, the place where they had assembled to pray shook with a divine tremor. They were all filled with the Holy Spirit, as on the day of Shavuot, and the Spirit inspired them to speak the word of God fearlessly in the name of their Master.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
32 Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. 33 And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34 There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold 35 and laid it at the apostles’ feet, and it was distributed to each as any had need. (Acts 4:32-35, ESV Bible)
Community in Jerusalem
The Temple anchored the believing community in Jerusalem. It became their place of assembly and prayer and the central hub from which they proclaimed the gospel. It was the place where they anticipated welcoming Yeshua on His return, saying, "Blessed is He who comes in the name of the LORD" (Matthew 23:39). The community grew around the Temple as a natural result of the circumstances. That's why the Jerusalem community required a corporate economy. The Twelve were all Galileans. None of them owned property in Jerusalem. With them came wives, children, and several more Galilean followers of Yeshua. The entire community intended on staying in Jerusalem, where they could meet daily in the Temple. In addition, pilgrims from all over the world, present at Jerusalem for Shavu'ot (Pentecost), had become disciples. Many relocated to join the community. They were without property or career in Jerusalem. Those relocating to Jerusalem sold their possessions and contributed to the upkeep of the community. Property owners sold their possessions and laid the proceeds of the sales "at the apostles' feet" -a Semitic idiom indicating submission to authority. The newcomers' periodic contributions to the coffers continued to meet the needs of the community.
Communal life was not new to first-century Jews. The Essenes lived in a communal fashion, somewhat similar to Luke's description of the Jerusalem community. The Essenes surrendered property and possessions to a common fund. Unlike the Essenes at Qumran, the disciples of Yeshua gave voluntarily. The contributions were not required of them. The community did not control personal property or force its members to surrender their property. No one was compelled to sell their goods in order to participate. Simon Peter says to Ananias, "While it remained unsold, did it not remain your own? And after it was sold, was it not under your control?" (Acts 5:4).
The Essenes practiced a communal, monastic-style life to fulfill an ascetic ideal. The disciples of Yeshua did not adopt the communal life as a form of asceticism; they used it as a means of providing for the impoverished and prioritizing people's needs over private possessions.
The apostolic community in Jerusalem met the needs of the poor so that "there was not a needy person among them," but Luke does not indicate that they reallocated resources so that everyone should have exactly the same. The community fund did not redistribute wealth; it provided for those in need. The apostles distributed food to the poor and the widows among them. They sought to fulfill the Torah's ideal, "There will be no poor among you, since the LORD will surely bless you in the land which the LORD your God is giving you as an inheritance to possess" (Deuteronomy 15:4).
Some disciples donated all of their belongings and became dependent upon the community; others retained private ownership. The hospitality mentioned in Acts 2:46 indicates that individuals continued to own their own homes. Twelve years later, the disciples in Jerusalem gathered for prayer in the house of Mary, the mother of John Mark. Apparently, she had not surrendered her house to the common purse.
Nevertheless, the Jerusalem community gives us the pattern to work toward in all of our communities. Disciples of Yeshua should all strive to create communities of faith where brothers and sisters are "of one heart and soul," caring for the needy and sharing freely.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
All Things Were Common
Luke describes the communal living and sharing of resources among the first-century believers in Yeshua, raising the question: why did they do this, and why don't modern-day Christ-followers practice this kind of communal living today?
The witnesses of Yeshua's death and resurrection believed they were living in the fulfillment of the prophetic "Day of the LORD." The miracles they experienced and the manifestation of God's Spirit among them provided compelling evidence of this belief. As a result, they sold their possessions and shared their wealth freely with one another. They genuinely believed they would not need these resources for the long term because they were convinced that the Messiah would return in glory within a matter of days.
Many apostles and Jewish believers who were not permanent residents of Jerusalem chose to stay rather than return to their homes. This communal lifestyle reflects their expectation of the imminent return of the Messiah. Interestingly, this behavior parallels how Josephus and Philo described the Essenes, who also practiced communal living rooted in their eschatological beliefs.
"there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to every one: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters... their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes.." (Philo, Every Good Man is Free, 75-88)
Philo is describing the lifestyle of the Essenes. There were different types of Essenes around the area and they lived in various locations. Josephus also writes about them:
These men are despisers of riches... Nor is there any one to be found among them who has more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order, - insomuch that among them all there is no appearance of poverty, or excess of riches, but every one's possessions are intermingled with every other's possessions.. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the uses of them all. (Flavius Josephus, Jewish War 2.8.2-13).
There are similarities between the descriptions of "multitudes of those who believed" in Acts and Essenes. Both believed they lived in the last moments before God's return. Both were inspired by the words of the prophets. Both shared their wealth. Only for Essenes this was a compensatory requirement of membership. For early Christ-followers a voluntary way to support everyone to prolong their stay in Jerusalem.
There is no "church" in Acts 4 yet. Just a "multitude of those who believed in Yeshua as Messiah" and apostles as Messiah's disciples are their leaders. They meet daily in the Temple and in houses across Jerusalem.
People from all over the Mediterranean came to Jerusalem. The apostles were completely unaware of any need or reason of purposefully reaching out with their message of risen Messiah beyond Jerusalem.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
36 Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, 37 sold a field that belonged to him and brought the money and laid it at the apostles’ feet. (Acts 4:36-37, ESV Bible)
Bar Nabba
Luke offers Joseph Barnabas as an example of someone who sold his property and surrendered the proceeds to the apostles. Luke says that the apostles gave him the name Barnabas (Bar Nabba), an epithet he explains as "son of encouragement," or perhaps as the Franz Delitzsch Hebrew New Testament rendered it, "son of consolation." The name Nabba might be related to the Hebrew word for prophet (navi). Acts 13:I lists Barnabas as a prophet and teacher. This suggests that his "encouragement" came in the form of prophetic words of exhortation.
Barnabas was a Levite from the Diaspora, born in Cyprus. Levites from the Diaspora could serve in the Temple, but they were not entitled to receive support from tithes. The property he sold might have been in Cyprus. Levites were not supposed to own land in Israel.
Although Barnabas was born in Cyprus, he was probably already living in Judea in the days of the Master. Paul refers to him as an apostle. To be counted as an apostle, he was a witness to the risen Messiah and commissioned during the forty days between the resurrection and ascension. Barnabas might have been a disciple of Yeshua for some time. His kins-woman, Mary, the mother of John Mark, owned a large house in Jerusalem. Her affluence may indicate that the Levitical family to which Barnabas belonged was a wealthy clan in the Jerusalem aristocracy. Luke may have known Barnabas while he worked with Paul in Antioch. Barnabas could have provided Luke with some of the early stories about the Jerusalem community that appear in these early chapters of Acts.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.