The Ignatius Catholic Study Bible New Testament (147 page)

4:16 we cannot deny it:
The standing result of the healing miracle is irrefutable. 
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4:20 we cannot but speak:
The apostles are compelled to witness by the power of the Spirit (1:8) and the solid evidence that Jesus has indeed risen (1:3). Even the threats and intimidation of the Sanhedrin (4:21) cannot silence them, especially since Jesus promised to help them in times of persecution (Lk 21:12-15; CCC 425). 
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4:25-26
At the center of the community's prayer (4:2430) stands a citation from Ps 2:1-2. • The Psalmist wonders at the conspiracy of rebel nations plotting against Yahweh and the anointed king of Israel, knowing that God's plans cannot be frustrated by earthly princes (Ps 2:4-9). Read as a prophecy, the psalm envisions the collaboration of Jewish and Roman authorities in executing Jesus, the anointed Messiah. Mention of
rulers
being
gathered together
also echoes the statement in 4:5, where the leadership of Jerusalem is conspiring against the apostles. 
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4:27 whom you anointed:
The Spirit anointed Jesus at his Baptism (10:38; Lk 3:22). 
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4:29 with all boldness:
The believers pray, not for an end to persecution, but for evangelical courage in the face of opposition (Eph 6:18-20; 1 Thess 2:2). 
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4:31 filled with the Holy Spirit:
The apostolic community relives the experience of Pentecost and is renewed in the grace and encouragement of the Spirit (2:1-4).
See note on Acts 2:4
. 
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4:32-37
A snapshot of community life in the early Jerusalem Church. It is characterized by a selfless concern for all, an even distribution of goods, and a complete trust in the oversight of the apostles.
See note on Acts 2:42
. 
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4:36 Barnabas:
Introduced early in Acts because of his prominent role later in the book as a missionary and companion of Paul (9:27; 11:22-24). He was among the first to evangelize his native island of Cyprus in the Mediterranean Sea (13:4-12) and would return there after parting company with Paul (15:39).
Son of encouragement:
A parenthetical aside that suggests Barnabas must have lived up to the true meaning of his name.
a Levite:
An Israelite descended from the priestly tribe of Levi. 
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5:1-11
The deceptive ploy of Ananias and Sapphira stands in stark contrast to the heroic generosity of the Jerusalem community (2:45; 4:32-37). While most believers were filled with the Spirit (4:31), this couple allowed their hearts to be filled with Satan instead (5:3). 
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5:4 at your disposal:
Donations to the apostolic fund were voluntary, not mandatory. So the couple was entitled to retain some or all of their monetary resources, but apparently they misled the apostles to think they had donated everything and gave the false impression of being honest and generous (5:8).
not lied to men but to God:
The parallel statement in 5:3 hints at the personhood and divinity of the Holy Spirit. • The First Council of Constantinople in 381 declared that the Spirit is the third Divine Person of the Trinity, coequal with the Father and the Son. Its credal formula states that the Holy Spirit is to be "worshiped and glorified" as God (CCC 255, 266). 
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5:12 signs and wonders:
An expression drawn from 2:19 that appears frequently in Acts (2:43; 4:30; 6:8; 14:3; 15:12). • The same expression is a recurrent theme in the Exodus traditions, describing how Yahweh performed mighty deeds through Moses in bringing Israel out of Egypt (Ex 7:3; 11:10; Deut 6:22; 26:8). This association stands out in Stephen's speech in 7:36.
Solomon's Portico:
A covered walkway in the Temple (3:11). 
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5:14 men and women:
Luke often highlights the fact that the gospel claimed disciples from the ranks of both genders (8:12; 9:2; 16:1; 17:4, 12). 
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5:15 at least his shadow:
In the name of Jesus, the apostles displayed extraordinary power over demons, death, and disease. This was particularly true in the ministry of Peter, the recognized leader of the apostolic band (3:6; 9:34, 40-41). 
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5:17 the high priest:
Presumably Annas, although Caiaphas was officiating in this capacity at the time.
See note on Acts 4:6
. 
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5:19 angel of the Lord:
Angelic intervention, instruction, and assistance feature regularly in the narrative of Acts (8:26; 10:3-6; 12:7-10, 23; 27:23-24). 
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Word Study

Church
(Acts
5:11
)

Ekklēsia
(Gk.): refers to an "assembly" or "congregation" of people. The word is used 23 times in Acts and 91 times in the rest of the NT. The term was broadly applied in Greek literature to several types of social or political gatherings, but more narrowly applied in the Greek OT to the worshiping assembly of Israel (Deut 9:10; Josh 8:35; 1 Kings 8:65). With the exception of Acts 19:32, this latter usage is closest to the NT meaning of the word. Jesus was the first to use a Semitic equivalent of this term for the covenant community he founded and entrusted to the apostles (Mt 16:18; 18:17). Thereafter it became the normal designation for local Churches (Rom 16:16; 1 Cor 1:2) and for the collective body of local communities that make up the universal Church (Acts 9:31; Eph 3:10; 5:23). This worldwide congregation is governed by an apostolic hierarchy (1 Cor 12:28) and is one with the assembly of angels and saints in the heavenly Jerusalem (Heb 12:22-23).

5:21 the council:
The Sanhedrin, the high court of Judaism, was composed of the high priest and 70 leaders of Israel. Many of its members followed the Pharisee or Sadducee movement (5:17, 34; 23:6). Roman law permitted the court to administer corporal discipline (5:40) but prohibited it from executing a capital sentence (Jn 18:31).
See note on Mk 14:55
. 
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5:28 blood upon us:
Bloodguilt for the condemnation and death of Jesus rested on the head of Jewish and Roman authorities (4:27). Though degrees of personal and individual guilt are known to God alone, collective responsibility for this outrage was accepted by the frenzied mob in Jerusalem that coerced Pilate to have him crucified (Mt 27:24-26; CCC 597). 
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5:29 obey God rather than men:
The foundational premise of civil disobedience. It insists that believers cannot submit to human authorities, institutions, and laws that contradict the laws of God (Wis 6:1-3; Mk 7:8-13). Part of the Christian mission is to bring civil legislation in line with divine law and, when this proves unsuccessful, to make a courageous stand in favor of the gospel. In this episode, the mandate of Jesus to preach the gospel (1:8) overrides the charge of the Sanhedrin to keep silent (4:18; CCC 450, 2242). 
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5:30 on a tree:
A reference to crucifixion, described in terms of Deut 21:22.
See note on Gal 3:13
. 
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5:34 Gamali-el:
Gamali-el I, the Elder, a distinguished Pharisee influential in Jerusalem around
A.D.
20 to 50. Jewish tradition revered his memory with the honorary title "rabban" (our teacher) over the more usual "rabbi" (teacher). Gamali-el is also remembered in Christian antiquity for his moderate stance toward the apostolic movement (5:38-39) and his role as the teacher of the Apostle Paul (22:3). 
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5:36 Theudas:
History knows of a later Theudas whose following was crushed by the prefect Fadus between
A.D.
44 and 46, but nothing is known of this earlier figure beyond this verse. 
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5:37 Judas the Galilean:
According to the historian Josephus, he led a violent revolt against Rome for imposing taxes on Judea in
A.D.
6. His philosophy of armed resistance later crystallized into the Zealot movement, which failed to liberate Israel from Roman control in the Jewish War of
A.D.
66 to 70.
the census:
Not the census ordered by Caesar Augustus in Lk 2:1 but a later registration for taxation in
A.D.
6, when Judea came under direct Roman rule. 
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5:41 rejoicing . . . to suffer:
The apostles remembered the blessings in store for those who suffer like Jesus (Mt 5:10-12). This joyous response to persecution and affliction resonates throughout the NT writings (Jn 16:33; Rom 5:3; Jas 1:2; 1 Pet 2:19-21). 
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6:1-6
The earliest Jerusalem Church was composed entirely of believers from Israel; some were
Hellenists,
and some were
Hebrews.
The Hellenists were Greek-speaking immigrants who had come to Jerusalem from various Jewish settlements throughout the Roman world. The Hebrews were Aramaic-speaking natives who lived in Palestine. Tensions eventually rose between the groups and led to discrimination and injustice against widows, who were especially vulnerable in ancient society and depended on the assistance of others for their livelihood (Deut 26:12; Jas 1:27). 
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6:3 seven men:
All of the names listed in 6:5 are Greek names, suggesting that the seven men were Hellenists chosen to represent the interests of their own community. This promoted fairness, inasmuch as the Greek-speaking community raised the complaint in the first place (6:1). 
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6:4 devote ourselves:
The Twelve continued to address the
spiritual
needs of the community by praying and preaching, while the Seven focused on meeting its
material
needs by acts of service. 
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6:6 laid their hands:
A symbolic gesture of consecration and commission (13:3; Num 27:18-23). • Several considerations suggest the Seven are the first ordained deacons of the Church.
(1)
The laying on of hands is elsewhere linked with the sacramental sign of ordination (1 Tim 4:14);
(2)
the men are commissioned "to serve" (6:2), which translates a Greek verb related to the noun "deacon" (Phil 1:1); and
(3)
their ministry also includes preaching (8:5) and baptizing (8:12). In Catholic tradition, the diaconate is the first level of Holy Orders and conforms the recipient to Christ the Servant (Lk 22:27; CCC 1569-70). 
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