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Acts

About this book

The Arrest of Peter and John

Chapter 4

1 While Peter and John were speaking to the people, the priests and the commander of the temple guard and the Sadducees came up to them, 2 angry because they were teaching the people and announcing in Jesus the resurrection of the dead. 3 So they seized them and put them in jail until the next day (for it was already evening). 4 But many of those who had listened to the message believed, and the number of the men came to about 5,000.

Peter and John before the Council

5 On the next day, their rulers, elders, and experts in the law came together in Jerusalem. 6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. 7 After making Peter and John stand in their midst, they began to inquire, “By what power or by what name did you do this?” 8 Then Peter, filled with the Holy Spirit, replied, “Rulers of the people and elders, 9 if we are being examined today for a good deed done to a sick man—by what means this man was healed— 10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 11 This Jesus is the stone that was rejected by you, the builders, that has become the cornerstone. 12 And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.”⁠ 13 When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus. 14 And because they saw the man who had been healed standing with them, they had nothing to say against this. 15 But when they had ordered them to go outside the council, they began to confer with one another, 16 saying, “What should we do with these men? For it is plain to all who live in Jerusalem that a notable miraculous sign has come about through them, and we cannot deny it. 17 But to keep this matter from spreading any further among the people, let us warn them to speak no more to anyone in this name.” 18 And they called them in and ordered them not to speak or teach at all in the name of Jesus. 19 But Peter and John replied, “Whether it is right before God to obey you rather than God, you decide, 20 for it is impossible for us not to speak about what we have seen and heard.” 21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising God for what had happened. 22 For the man, on whom this miraculous sign of healing had been performed, was over forty years old.

The Community Prays for Boldness

23 When they were released, Peter and John went to their fellow believers and reported everything the high priests and the elders had said to them. 24 When they heard this, they raised their voices to God with one mind and said, “Master of all, you who made the heaven, the earth, the sea, and everything that is in them, 25 who said by the Holy Spirit through your servant David our forefather, ‘Why do the nations rage, and the peoples plot foolish things?⁠ 26 The kings of the earth stood together, and the rulers assembled together, against the Lord and against his Christ.’ 27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against your holy servant Jesus, whom you anointed, 28 to do as much as your power and your plan had decided beforehand would happen. 29 And now, Lord, pay attention to their threats, and grant to your servants to speak your message with great courage, 30 while you extend your hand to heal, and to bring about miraculous signs and wonders through the name of your holy servant Jesus.” 31 When they had prayed, the place where they were assembled together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God courageously.

Shared Property and Support for the Needy

32 The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common.⁠ 33 With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all. 34 For there was no one needy among them because those who were owners of land or houses were selling them and bringing the proceeds from the sales 35 and placing them at the apostles’ feet. The proceeds were distributed to each, as anyone had need. 36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 37 sold a field that belonged to him and brought the money and placed it at the apostles’ feet.

Texts in conversation

Compare Aristotle, Nicomachean Ethics 8:9 and Acts 4:32

Classical · New Testament

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Summary

Acts 4 describes the early Christian community with one heart and mind, no one claiming private ownership but sharing everything in common. This is similar to Greco-Roman ideals of friendship, such as Aristotle’s teaching that friends share all things.

Passages

Aristotle, Nicomachean Ethics 8:9

Classical
Friendship and justice seem, as we have said at the outset of our discussion, to be concerned with the same objects and exhibited between the same persons. For in every community there is thought to be some form of justice, and friendship too; at least men address as friends their fellow-voyagers and fellowsoldiers, and so too those associated with them in any other kind of community. And the extent of their association is the extent of their friendship, as it is the extent to which justice exists between them. And the proverb 'what friends have is common property' expresses the truth; for friendship depends on community. Now brothers and comrades have all things in common, but the others to whom we have referred have definite things in common-some more things, others fewer; for of friendships, too, some are more and others less truly friendships. And the claims of justice differ too; the duties of parents to children, and those of brothers to each other are not the same, nor those of comrades and those of fellow-citizens, and so, too, with the other kinds of friendship. There is a difference, therefore, also between the acts that are unjust towards each of these classes of associates, and the injustice increases by being exhibited towards those who are friends in a fuller sense; e.g. it is a more terrible thing to defraud a comrade than a fellow-citizen, more terrible not to help a brother than a stranger, and more terrible to wound a father than any one else. And the demands of justice also seem to increase with the intensity of the friendship, which implies that friendship and justice exist between the same persons and have an equal extension.
350–325 BCE (scholarly estimate) Read in Aristotle, Nicomachean Ethics

Acts 4:32

New Testament
31 When they had prayed, the place where they were assembled together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God courageously. 32 The group of those who believed were of one heart and mind, and no one said that any of his possessions was his own, but everything was held in common. 33 With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on them all. 34 For there was no one needy among them because those who were owners of land or houses were selling them and bringing the proceeds from the sales 35 and placing them at the apostles’ feet. The proceeds were distributed to each, as anyone had need.
70–90 CE (scholarly estimate) Read in Acts

References

"... The unity of kin was also expressed through their attitudes toward their wealth. Since friends were held to “own all things in common” (Aristotle Nicomachean Ethics 8.9.1), the same was all the more to be expected of close kin. Brothers are “to use in common a father’s wealth and friends and slaves” just as “one soul makes use of the hands and feet and eyes of two bodies,” as in the case of Siamese twins (Plutarch “On Fraternal Affection” 1 [Moralia 478C-D]). Plutarch was acutely aware that money was a potent, divisive force. When it comes time to divide an inheritance, therefore, he urges siblings to allow one another to take what is preferable and suitable to each, considering that “it is the care and administration of the estate that is being distributed, but that its use and ownership is left unassigned and undistributed for them all in common” (“On Fraternal Affection” 11 [Moralia 483D]). To outmaneuver a brother out of something he treasured is to gain a trifle but lose “the greatest and most valuable part of their inheritance, a brother’s friendship and confidence” (Moralia 483E). With regard to the family estate, they are to “abolish, if possible, the notion of ‘mine’ and ‘not mine’” (“On Fraternal Affection” 12 [Moralia 484B]) ..."
David A. deSilva, Honor, Patronage, Kinship & Purity: Unlocking New Testament Culture (Downers Grove, IL: InterVarsity, 2000), 170.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Aristotle, Nicomachean Ethics 8:9 and Acts 4:32

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