Acts 4:5-12 represents the fourth speech in the book of Acts (as well as the fourth given by Peter). As chapters 3 and 4 in Acts form a complete narrative arc, it may be helpful, prior to discussing the speech in 4:5-12, to see how the two speeches of Peter fit within these chapters:
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- Introductory/Core Narrative—the healing Miracle (3:1-10)
- First speech by Peter (3:12-26), with narrative introduction in v. 11 joining to v. 1-10
- Narrative Summary (4:1-4)
- Second Narrative (introduction)—Peter and John brought before the Sanhedrin (4:5-7)
- Second speech by Peter (4:8-12)
- Narrative Conclusion/Summary (4:13-22)
- Third Narrative (introduction)—Disciples gather together (4:23)
- Speech (Prayer) by the Disciples, addressed to God (4:24-30)
- Narrative Summary (4:31)
As you can see, there are three distinct narrative pieces, each with a speech at its center. Interestingly, the three narrative episodes show a kind of chronological parallel with three phases of the Gospel as told up to this point:
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- The healing miracle—parallel to Jesus’ earthly ministry with the miracles he performed, and narrated in a similar fashion
- Peter and John before the Sanhedrin—par. to Jesus’ appearance before the Sanhedrin (representing the Passion narrative)
- The Disciples gathered together in worship—a clear parallel to the Pentecost narrative itself (2:1-13), even with a repeat of the Spirit’s manifestation (4:31).
Here is an outline of Peter’s speech in chapter 4, following the pattern I previously set for analyzing the sermon-speeches of Acts:
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- Narrative Introduction (4:5-7), following upon the narrative summary in vv. 1-4, and culminating with a question by the Jewish leaders in v. 7.
- Introductory Address (vv. 8-10), with kerygmatic elements (v. 10b).
- Scripture Citation (v. 11)—taken from Psalm 118:22.
- {There is no specific exposition or application of the passage}
- Concluding Exhortation (v. 12)
- {There is no simple narrative summary; instead the narrative picks up and develops/concluding in vv. 13-22}
I will briefly discuss each of these sections in turn.
Narrative Introduction (vv. 5-7)
Verses 1-4 serve as the narrative summary for the previous speech of Peter and also set the stage for what follows in vv. 5ff. The Jewish leaders react to the miracle (narrated in 3:1-10) and the effect it had on the people (along with Peter’s speech of 3:11-26). This introduction (a single sentence) can be divided into three parts, or clauses:
The Introduction proper (verse 5) which mentions the Jewish leaders/rulers (a&rxonto$) being led/brought together (suna/gw)—note the use of this verb in Psalm 2:2 cited in Acts 4:26. Two groups are mentioned: “elders” (presbu/teroi) probably made up largely from the Sadducean party, and “scribes” (grammate/w$), primarily Pharisees, experts on Scripture and the Law. Note the specified location of Jerusalem, even though this would seem to be obvious from the context—is this an example of the way different pieces of tradition may have been joined together? The Sanhedrin setting is important for the overall context of the narrative here in Acts—it looks back to Jesus’ ‘trial’ and his conflicts with the religious leaders, and also looks ahead to the opposition early Christians would face (cf. throughout Acts 5:17-8:4).
Reference to the leading/chief priests (verse 6)—four names are mentioned, as members of the high-priestly family, two of which (Annas and Caiphas) are known from the Gospels accounts of the ‘trial’ of Jesus.
The Question (verse 7)—”and having made them stand in the middle…”, presumably the members of the Sanhedrin seated in a semi-circle with Peter and John (and the healed man, v. 10) in the middle of them; “they sought to learn/hear” (e)punqa/nato), that is, by inquiry/interrogation; then follows the question:
“In what (sort of) power [e)n poi/a| duna/mei] or in what name [e)n poi/a| o)no/mati] have you done this?”
Note the similarity to the question asked of Jesus in Mark 11:28 par:
“In what (sort of) authority [e)n poi/a| e)cousi/a|] do you do these (things)?…”
Introductory Address (vv. 8-10)
This is a key moment in the book of Acts, as indicated by the notice that Peter was “filled of/with the Holy Spirit” (plhsqei\$ pneu/mato$ a(gi/ou). The author of Luke-Acts was well aware of the saying of Jesus recorded in Synoptic tradition (Lk 12:11f par) that the disciples would be brought into the synagogues and before the Jewish leaders to be interrogated in this manner, with the promise not to fear, that the Holy Spirit will give the disciples what they need to say. This is reflected in the keyword parrhsi/a, “speaking with all (freedom/boldness etc)”, i.e. “outspokenness”, cf. verse 13 (and already used in 2:29). Here Peter begins with an address to the leaders/rulers and elders (v. 8b), and makes specific mention of the occasion for his being interrogated (with John)—the miraculous healing of the ailing man (v. 9). He frames the issue on two points: (a) the healing described as a “good work” (eu)ergesi/a), and (b) the emphasis of how (by what means or power) the healing was done (“in what [way] that one has been saved [i.e. healed]”). This latter question was addressed by Peter in the opening of his earlier speech (3:12f). Both of these points represent key themes of the book—(i) that the Apostles (and other faithful believers) are not guilty of any wrongdoing, even when placed under arrest by authorities, etc (an important apologetic aspect for the author); and (ii) that it is the power of God working through Christ (and by Jesus’ name) that people are saved (the verb sw/zw can also mean “heal, make whole”). The rhetorical thrust of Peter’s response is forceful:
“If we today are (going to be) judged (thoroughly) upon a good work (done) for a man without strength—in what (way) that one has been saved [i.e. healed]—let it be known to you all, and to all the people of Yisrael…”
Verse 10 continues with a kerygmatic declaration (10b), applied to the current situation (i.e. the healing, 10a), similar to that uttered by Peter in Acts 3:13-16—there it was addressed to the people, here to the leaders (as summarized in v. 8b, 10a). There is a clear kerygmatic formula present in the declaration:
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- “in the name of Yeshua (the) Anointed, the Nazarean
- whom [o^n] you put to the stake [i.e. crucified]
- whom [o^n] God raised out of the dead (ones)
- in this one [i.e. Jesus]—that man [i.e. the healed man] stands alongside (us) in your eyes/sight (made) whole
- “in the name of Yeshua (the) Anointed, the Nazarean
Scripture Citation (v. 11)
As with other sermon-speeches in Acts, the Scripture here is central, however it is not directly applicable to the circumstances of the speech. Rather, as in the previous speech by Peter, the citation is intended to buttress the kerygma and lead into the exhortation (v. 12). The Scripture cited is from Psalm 118:22 [LXX 117:22], but the quotation is quite different from the LXX, perhaps reflecting a rather free translation or adaption:
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Hebrew MT (Psalm 118:22) hN`P! var)l= ht*y+h* Wsa&m* /b#a# |
LXX (Psalm 117:22) li/qon, o^n a)pedoki/masan oi( oi)kodomou=nte$, ou!to$ e)genh/qh ei)$ kefalh\n gwni/a$ |
Acts 4:11 ou!to/$ e)stin o( li/qo$, o( e)couqenhqei\$ u(f’ u(mw=n tw=n oi)kodo/mwn, o( geno/meno$ ei)$ kefalh\n gwni/a$ |
The LXX is a fairly accurate rendering of the Hebrew; the syntax of the quotation in Acts differs considerably from the LXX, but there are only two major adaptations: (a) the use of the verb e)couqene/w, which emphasizes “despise” more than “reject” in the original Hebrew (a variation of this verb appears in a similar context in Mk 9:12); and (b) the identification of the builders (“the [one]s building”) with “you [pl.]” (i.e. the current Jewish leaders/rulers). This same verse is cited in Synoptic tradition, in the parable of the Wicked Tenants (Mk 12:10, par Lk 20:17), and also in 1 Peter 2:4-7. It was applied to the two aspects of Jesus’ Passion, referred to in technical theological terms as the two “states” of Christ—humiliation (despised/rejected) and exaltation (becoming the head)—the very two aspects (crucifixion/resurrection) emphasized in verse 10. The “cornerstone” was the main support stone at the joining of two walls; though not specified here, within the overall context of the early Christian mission in Acts, it could be taken to symbolize Christ as Lord and Savior for both Jews and Gentiles (cf. Eph 2:11-12 for this very imagery).
In its original context, Psalm 118 appears to have been a (royal) hymn of thanksgiving to YHWH for military victory; however, largely due to the ritual language of the concluding verses 26-29, it came to be used as one of the “Hallel” pilgrimage Psalms recited on the great holy days such as Passover and Booths/Tabernacles. Verse 26 was cited by Jesus (against the religious leaders) in Lk 13:35 / Matt 23:39, and by the crowds greeting Jesus on his (triumphal) entry into Jerusalem in Mk 11:9 / Matt 21:9 / Lk 19:38.
Concluding Exhortation (v. 12)
This is stated as a solemn soteriological proclamation, in two main clauses:
kai\ ou)k e&stin e)n a&llw| ou)deni\ swthri/a
“and (so) there is salvation in no other one [i.e. no one else]”
ou)de\ ga\r o&noma/ e&stin e%teron u(po\ to\n ou)rano\n to\ dedeme/non e)n a)nqrw/poi$ e)n w! dei= swqh=nai h(ma=$
“for there is also no other name under the heaven th(at is) given in/among men in which it is necessary (for) us to be saved”
Note the parallels:
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- there is no one / there is no name
- no other [a&llo$] / no other [e%tero$]
- salvation [swthri/a] / be saved [swqh=nai]
- salvation in [e)n] Jesus / saved in [e)n] his name
The second clause is more complicated than the first:
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- there is no other name
—under heaven
—given among men - in which… be saved
- there is no other name
The syntax of the concluding phrase may seem a bit unusual rendered literally; in conventional English we would say “…by which we must (or need to) be saved”. But the precise syntax here is important: dei= (“it is necessary”) is fundamentally impersonal—it reflects a (universal) condition, established by the work of God in Christ. This is more than an exhortation (“save yourselves”, “get saved”), it is, in every respect, a fundamental doctrinal statement. One might be inclined to paraphrase Peter’s words as “you can’t be saved without accepting Jesus”—this is very much a modern way of putting the matter, and, while not incorrect, the declaration here actually says a great deal more than that. Remember the context of the healing miracle, where the lame man was healed [lit. “saved”, v. 9] by the name of Jesus (cf. 3:16). This reflects an ancient way of thinking that is rather foreign to us today—the name of a person conveyed and communicated (in a quasi-‘magical’ way) that person’s essence (or nature) and character. The nature/character of God himself is expressed—here in terms of healing/salvation—through Jesus: just as Jesus and God (YHWH) are both now Lord [ku/rio$], so we experience and promise and power of salvation through the name of Jesus (even as we ‘call’ on the name of YHWH, Acts 2:21 [citing Joel 2:32a]). True faith and trust [pi/sti$] are intimately connected with this name that is communicated to us (3:16).