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After he is miraculously released from prison, Peter goes to the home of Mary and her son John Mark. This seems to have been a larger home where people have gather to pray for him. While Peter had no problems getting out of the prison, he has some (humorous) trouble getting into the house where Christians are praying for him! (For this story as Greco-Roman Comedy, see J. Albert Harrill, “The Dramatic Function Of The Running Slave Rhoda (Acts 12.13-16) : A Piece Of Greco-Roman Comedy.” New Testament Studies 46.1 (2000): 150-157.)
Peter reports to this group what has happened (12:16-17). The scene inside the house is of chaos. Everyone is asking the same question: How did Peter get out of prison? Did he deny the Lord (again)? He explains to the group how the Lord rescued him. Peter tells the group to report to James what had happened. This request is unexpected at this point in Acts. The reader is not aware that James, the Lord’s brother is a believer. James will, however, become one of the major leaders of the Jerusalem church by Acts 15.
Jesus’ brothers did not believe he was the messiah during his ministry, but after the resurrection at least James and Jude come to understand what Jesus was. Paul reports a tradition 1 Cor 15:3-5 that Jesus appeared his brother James at some point. This may be a kind of commissioning to ministry since the other two named people on this list (Peter and Paul) are commissioned to a particular ministry. In church history, James has a reputation for being an extremely zealous Jewish believer and a leader among the Pharisees and priests who accepted Jesus (cf. Acts 21:18-25).
After asking for the group to inform James, Peter goes “to another place” (v. 17). This is rather non-specific way to conclude a series of stories about Peter, almost like “riding off into the sunset” at the end of an old movie. There are several possibilities for understanding the phase. First, it might mean Peter simply went to another location in Jerusalem. If he remained in Mary’s home, she could have been in danger for harboring a fugitive. Second, Peter may have left the region, out of Herod Agrippa’s jurisdiction, Keener suggests out of Palestine (2:1952). Third, a traditional view is Peter began travelling as a missionary like Paul will in the next chapter. This might take him as far as Corinth (1 Cor 9:5), Asia Minor (1 Peter 1:1) and possibly Rome. This tradition comes from Eusebius (H.E. 2.14.5). But since he is in Jerusalem in Acts 15, he does not seem to have gone far. Perhaps he only returned to the coastal plain and Caesarea, within easy travel of Jerusalem and later made Pauline-like missionary tours.
Fourth, some scholars see this as an indication of a shift in leadership in the Jerusalem community from Peter to James. Luke does have a tendency to briefly introduce characters who will be important later in the story, so there may be simply literary device like foreshadowing. It is fascinating to observe Peter’s absence from the book of Acts after this point, in contrast to James’ importance in chapters 15 and 21. James is not an apostle, but he does seem to be the leader of the Jerusalem community from this point forward.
It is also significant there is no effort to replace James the son of Zebedee after he is killed. On the one hand, it is at least 13 years after the resurrection, so the pool of individuals who could be witnesses from John the Baptist through the resurrection is diminishing. Even James the brother of Jesus does not qualify as a witness under those requirements!
All this seems to point toward a dramatic shift in the Luke’s story. He is concluding the first major movement of the book and preparing for Paul’s mission to the Gentiles in chapter 13.
Cornelius was part of the Italian Regiment (Acts 10:1), a cohort based in Syria and part of the Roman administration for the region. The centurion was the “backbone” of the Roman army and the most important tactical officer (Keener 2:1743). In the first century a soldier normally served about twenty years, although some centurions chose to stay longer in the military for a longer period of time. Officers were forbidden by Roman law to marry, although this law was not always enforced.
A centurion may have taken a local wife or concubine. In the case of Cornelius, his household may have included a wife and children along with slaves. Keener reports a soldier during the time of Augustus received 225 denarii a year and were responsible for their own clothing weapons and food, a centurion received 3,750 denarii (2:1749). Purchasing a slave may have been difficult for an average soldier, but not impossible for a veteran centurion.
It is possible Cornelius was retired from the army and living in Caesarea. If so, he was Roman citizenship and may have had some status in the community. Since he has a household with multiple servants and can devote himself to almsgiving, he may have been at least moderately wealthy.
But is it possible a Roman soldier would practice any form of Judaism? He was obviously not a proselyte since he remained uncircumcised. As a soldier, pork would have been a major part of his diet (Polybius 2.15.3), although Letter of Aristeas 13 indicates Jewish soldiers were present in Ptolemaic Egypt, presumably such a large force was provided appropriate foods. Keener gives quite a bit of evidence Roman soldiers were very religious as the rise of the Mithras cult indicates (2:1754). Soldiers appear to have been free to worship whatever gods they desired as long as these gods did not interfere with their loyalty to Rome as expressed in the imperial cult.
Could a person worship the God of Israel remain a loyal Roman soldier? It is possible to behave morally and to acts of kindness as a Roman. It is not as though participating in the imperial cult required immorality and cruelty! One could practice some Jewish practices without appearing to be disloyal to the Romans. But from the perspective of a Pharisee such a person was only playing at being a Jew.
Luke tells us that Paul spent some time in Damascus proclaiming Jesus in the Synagogue, but was forced to leave the city because there was a plot to kill him (Acts 9:23-25). Paul mentions these events in Galatians and 2 Corinthians in far more detail. Luke compresses three years of ministry into a few lines!
How long was Paul in Damascus and the Nabatean kingdom? According to Gal 1:17 three years pass between the Damascus Road experience and Paul’s meeting in Jerusalem with Peter and James (Acts 9:26-30). Since the story of the escape over the wall is a unique event, it seems reasonable that Luke’s “many days” (9:23) extends a full three years. Since Aretas IV died in 39, the latest date for Paul’s conversion is 36, if not earlier.
After the initial confrontational ministry in Damascus, it is possible that Paul traveled from Damascus to other major cities in Nabatean territory. This likely included cities of the Decapolis, perhaps, Geresa and Philadelphia (modern Jeresh). Philadelphia was a large Roman city, the type of city Paul will target later in his ministry. It is possible he visited Petra since it was a major trading center at the time. He may have used Damascus as a “base” since there was already a community of believers there. We simply have no real facts to deal with for this three year period, other than he was living in that territory for three years and that he did not consult the other apostles until three years after his experience n the road to Damascus.
As James Dunn observes, the more difficult question is why Paul spent three years in the Arabia. Paul makes an emphatic statement that after receiving a commission from the resurrected Jesus to be the “light to the Gentiles,” he did not “consult flesh and blood” but went to Arabia (Gal 1:7). Like Dunn, I think that Paul is simply following through on the commission he was given, to take the message of Jesus the Messiah to the Gentiles. The Nabatean kingdom provided him with ample opportunity to do just that.
Sometimes this period is described as a spiritual retreat into the desert, to work out the implications of his encounter with Jesus. I think that it is certain that Paul begins working through what “Jesus as Messiah” means, and what his role as the ‘light to the Gentiles” should be. He likely spent a great deal of time reading the scripture developing the material that he will use later in Antioch, then on the missionary journeys.
But this is far from a period of monastic retreat! Paul is preaching Jesus and being faithful to his calling as the light to the Gentiles.
Acts 6-8 describe the activities of two non-apostles, Stephen and Philip. Both are Hellenistic Jews, and neither is numbered among the Twelve. It is possible these men were not followers of Jesus prior to Pentecost. Perhaps they were among the crowd who hear Yet Stephen is the first martyr and his speech summarizing some important theological points in the transition between Peter’s ministry in Jerusalem and Paul’s mission in Acts 13. Philip is the evangelist who brings the Gospel to Samaria and to an Ethiopian, perhaps fulfilling the commission in Acts 1 to go to Samaria and the “ends of the earth.”
This section is sometimes cited as an example of Luke creating a story in order to describe a smooth transfer of leadership from the Jewish followers of Jesus to the Hellenistic Jewish followers. But things are not as smooth as they appear. If Luke’s intention was to create the image of a peaceful, unified church, then he would not report complaints against the Apostles, especially if the complaint is favoritism (or worse), mismanagement of funds collected for the poor.
Acts 6:1 says that there was a problem between “Hebraic” and “Hellenistic” Jews. This needs to be explained carefully, since the word “Jew” does not appear in the text (although English translations regularly include it). Obviously these are all Jews, but there seems to be problem between the Jews who are in Jerusalem from “outside” and those Jews who remained on “the inside.” Chapters 6-8 concern the activities of two Hellenistic Jews and their ministry outside of the circle of the apostles in Jerusalem. I would suggest here that Luke has intentionally arranged several stories concerning Peter and John in chapters 2-4, and several stories concerning Stephen and Philip in chapters 6-8.
This is not necessarily a geographical division, although doubtless it often was. To be a “Hellenist” was to adopt the language and culture of the Greeks, while to be a “Hebrew” was to adopt a more tradition Jewish language and lifestyle. For Ben Witherington, language is the main issue (see Acts 240-247, for an excellent excursus on the Hellenists). Bock, on the other hand, agrees more with my sketch of the Hellenists (Acts, 258-9). Language is an important issue, but it is not the only issue separating the Greek from Judean Jew.
Aside from historical accuracy, does this matter for reading Acts? I think it helps understand that the community of earliest believers were far more diverse than Acts 2-5 would imply. If Peter and John represent the only form of the early followers of Jesus, then it is hard to explain the violent suppression of Stephen. This diversity is less a “development” in the earliest church, but a factor present from the beginning.
Gamaliel is a well known figure in the first century. He was likely the grandson of the famous Hillel and is mentioned in the Mishnah. He was active after A.D. 25 and was reputed to have been a great teacher of the Law. The man had such a great reputation that the Mishnah says “When Rabban Gamaliel the elder died, the glory of the law ceased and purity and abstinence died” (m.Sota 9.15). (I posted a few comments about his relationship with Paul here.)
Gamaliel urges careful deliberation before acting. It may be that they are worthy of death, but one must think about what the ramifications of another execution of a messianic pretender. He refers to two other “messianic pretenders” which gathered some following but eventually came to nothing. Each of these men are known from Josephus as rebels against Rome who had humble origins, developed a bit of a following, and were eventually killed.
Theudas is known from Josephus (Antiq. 20.5.1 §97-98). In this passage, Theudas led a revolt during the reign of Fadus, A.D. 44-46. This is obviously a problem, since Gamaliel is giving this speech at least ten years before Theudas rebelled. For someone like Bruce Chilton, this makes the account in Acts anachronistic and unreliable, despite the fact that Gamaliel’s standing in the Council is consistent with other sources (ABD 2:904).
This problem is usually explained by noting that the name Theudas is a common name in first century inscriptions. In addition, the period after the death of Herod the Great saw many rebellions, so it is likely that Gamaliel refers to a leader of one of these earlier rebellions. Judas the Galilean lead a tax-revolt about A.D. 6, described by Josephus (Antiq 18.1.6, §23). Like Theudas, he died and his followers dispersed.
Gamaliel’s point here is to argue that recent history shows that if God was really behind any of these messianic movements, then their leaders would not have been executed. Perhaps there is a also a warning to Peter and his followers as well: If your leader is really dead, maybe you ought to stop this preaching. Christians tend to read this warning as directed at the Sadducees in the Sanhedrin: if you are wrong about this, you will be fighting God! To a certain extent, Gamaliel’s advice is “shrewd popular politics” which endorses neither side’s view of who Jesus was (Dunn, Beginning in Jerusalem, 174, n. 14).
Gamaliel’s conclusion is that a messianic movement which is from human origin is doomed to fail; but if it is of divine origin it is destined to succeed. It would be better to let the disciples of Jesus do as they please rather than to “fight against God.” The examples given came to nothing, in both cases the leader was dead. If Jesus is dead, then his followers will disappear as well – but only if they are no longer persecuted. If the Sanhedrin continues to persecute and these men turn out to be from God, then they will be fighting against God.
Why does Gamaliel give this advice to the Council? Is this, as Dunn says, simply “shrewd politics”? Or is there more to this story?
The first few chapters indicates that there was remarkable growth in Jerusalem after Pentecost. But in Acts 5:13, Luke tells us “none of the rest dared join them, but the people held them in high esteem.” Even those within the church were greatly afraid.
For insiders, Spencer points out two factors which may have enhanced the fear of the church. Ananias and Sapphira were not outsiders who joined the church without fully understanding what they were getting into. These were part of the group who were “of one mind” in 4:32 and had decided to sell property to help the community. If these full members of the community were caught in a sin worthy of death, what of the rest of the group?
Second Spencer, draws a parallel to the shame of Adam and Eve. Ananias and Sapphira are the first of the new community to sin and be judged with death (75). While we know Jesus’ death atoned for sin, the earliest community had not worked out all of the implications of the death and resurrection and were quite seriously living with expectant hope in the return of the Lord almost immediately. They are the first “new covenant believers” to die, therefore any member of the community is in danger of not surviving to the return of Jesus.
Perhaps this is a result of the death of Ananias and Sapphira. Acts 5:11 says not only was the whole church greatly afraid, but anyone who heard about the deaths was also afraid. For outsiders, the deaths meant the Jesus movement dealt with infractions quite seriously indeed! It is likely the rumors of the untimely deaths of Ananias and Sapphira but a damper on evangelism, and no outsiders dared join them, although v. 14 says “more believers were added.”
Craig Keener understands the fear in 5:11 more positively, since fear is often a response to God’s work in Luke and Acts. He gives several examples both in Acts and other literature of the positive nature of “fear falling” on a person. But not all his data supports a positive response: Acts 19:17 indicates fear came on both Jews and Greeks in Ephesus as a result of the beating of the Sons of Sceva and the name of Jesus was extolled (μεγαλύνω, the same word as Acts 5:13). The people who were afraid were outsiders and the result is they spoke highly of God, but the text does not say they became disciples.
In fact, in Acts 5:13, Luke chooses a verb (κολλάω, kollao) which as the sense of clinging to something very closely. For example, dust clings to a cloak (Luke 10:11) or a man to his wife (Matt 19:5) or a man to a prostitute (1 Cor 6:9). The connection is of a very close, intimate relationship. Luke uses the term in Acts 17:34 to describe individuals who become disciples of Paul. The word appears in 1 Macc 3:2 with the same sense as the brothers of Judas Maccabees join their father to fight for Israel.
In Acts, it seems to me people outside of the apostolic community respected the apostles, but they were increasingly less likely to join in their community. Why? Perhaps they did not want to suffer the fate of Ananias and Sapphira, but it is also possible the growing popularity of the apostles inevitably would lead to confrontation with the Temple aristocracy. Keener suggests this fear may have even prevented other Christians from joining the apostolic community (2:1199).
There were other followers of Jesus who did not sell possessions to support the poor or go up to Solomon’s Portico to preach and teach. These were respectful but afraid of the community led by Peter and John and may have wanted to avoid confrontation with the authorities. Could one “accept Jesus as Messiah and Savior” without joining Peter’s community? Possibly, since Stephen and Philip seem to consciously expand the movement away from the Temple to the Hellenistic synagogue and later to the Samaritans.
Bibliography: F. Scott Spencer, “Scared to Death: The Rhetoric of Fear in the ‘Tragedy’ of Ananias and Sapphira.” Pages 63-80 in Reading Acts Today. London: T&T Clark, 2011.
There are a wide variety of attempts to explain the very unusual story of Ananias and Sapphira. In his article on this chapter F. Scott Spencer lists a few of the many suggestions scholars have offered for “unlocking the mystery of this shocking episode” (63). I am taking Spencer’s list, rearranging it and adding a few comments.
For some scholars, the harsh judgment can be explained in the light of Greco-Roman rules for benefactors. This is often overlooked because New Testament scholars have been slow to read Greco Roman literature has a light on the early part of Acts. The community described in Acts is in many ways like a Greco-Roman family, so material wealth should be shared and to hold back one’s sharing would be shameful to the whole family. To promise to share and then not fulfill the promise would have been shameful. The problem is that this is a Jewish Christian community and Roman benefaction rules may not have influenced how gifts were given. Even if someone has shamed themselves, is “striking them dead” deal an option?
It is possible to read the community of Acts 5 in the light of the community rules of Qumran. Again this is a tempting option since the Community Rule for the Essenes did require members to sell their property in order to support the group. This is the same thing that we see in the Christian community in the first part of the book of Acts. There are some very real differences however. Luke does not imply the sale of property was required. As needs arose, individuals voluntarily sold their property and donated it to the community. There is nothing in Acts that can be called an “entrance requirement.” Keener reports followers of Pythagoras also sold property when they joined the community, although if they failed to become full disciples they would receive a refund (Keener, 2:1187).
Occasionally commentators will point to parallels between Judas and Ananias. Both are prompted by Satan to betray the community, and both appear to be greedy/ Keener points out both stories involve real estate: Judas’ money purchases property, Ananias sold property (1:1185). These are interesting parallels, but I am not sure Luke makes much of them in Acts.
The most fruitful comparisons of this chapter come from the Old Testament. Some suggest Luke is making an intertextual allusion to an Old Testament story or perhaps even to his own work in the Gospel. For example, Luke may be retelling the fall of Adam and Eve in Genesis. If the Christian community is a kind of New Age or a kingdom modeled after Eden. The story does concern a man who rebels against God (the Holy Spirit) at the prompting of Satan. Like Adam and Eve, the wife is complicit. There are however more differences than parallels, and Luke does not really make much of the parallel if it exists.
Another story from the Hebrew Bible which is potential background for Acts 5 is Aachen’s theft for the plunder of Jericho (Josh 6). As I mentioned in a previous post, Luke describes the “holding back” as an economic crime. If this Christian community is to be like a new Israel then any theft from the community would be akin to Aachen’s sin. As Keener says, “Sin can disrupt kononia (fellowship) even in the primitive, idyllic community” (2:1184).
This disruption of the ideal community is perhaps why scholars point to Eden, Joshua 6 and Jesus’ disciples as potential background for the story. In each case, there is an ideal community which is devastated by sin. In each case the result of that sin is death. Not all those who call on the name of Jesus are really committed to what God is doing through the Holy Spirit.
Are there other indications in this story of “cracks” in the community in Jerusalem? Maybe this is not an idyllic community after all.
Bibliography: F. Scott Spencer, “Scared to Death: The Rhetoric of Fear in the ‘Tragedy’ of Ananias and Sapphira.” Pages 63-80 in Reading Acts Today. London: T&T Clark, 2011.
Luke gives an ideal example: Joseph the Levite, also known as Barnabas (4:36) Barnabas is a significant figure in the book of Acts, introduced here as a member of the community at Jerusalem. Barnabas sold some property and turns the proceeds over to the apostles. This stands in contrast to Ananias in the next paragraph, who claims to do the same thing but is not telling the truth. Ananias also participated in communal living, but not fully (5:1-2) Taking the end of chapter four together with the beginning of chapter 5, it looks as though Barnabas and Ananias are intentionally place in contrast with each other.
Since the sale of property is voluntary, there is no reason for Ananias to lie about the price of the property – what is his motivation? Possibly he is simply motivated by greed, he did not want to give as much as the price of the property but when others gave the whole amount, he claimed a larger amount that he actually gave. Since Peter describes him as “filled with Satan” many scholars see him as parallel to Judas, another man who was filled with Satan, whose sin also include money (eventually) used to buy some land.
Ananias “held back” some of the money from the sale. The word Luke uses here (νοσφίζω) refers to financial fraud, such as embezzlement or “a type of skimming operation” (BDAG). The word is used for people who hold back some of their crops which are to be used for the public good (Diodorus Scourus, 5, 34, 3). A more surprising use of this word is in LXX Joshua 7:1, 19-26 to describe the sin of Aachen. In that text, Aachen holds back some property which was supposed to be devoted to the Lord. His theft is therefore described as stealing from the Lord.
Peter confronts Ananias and his judgment is immediate (5:3-6) Peter tells Ananias that Satan has filled his heart. How is this possible, if the Jerusalem community is was filled with the Holy Spirit? Was Ananias possessed, or does this language simply describe temptation? This must be parallel to the experience of Judas, who was the only other person in the gospels described as “filled by Satan.” Peter makes it clear that Ananias’ sin is against the Holy Spirit – his lie is not told to the apostles or the apostolic community, but to the Holy Spirit. His wife Sapphira also lies, and is likewise judged (5:7-11) Luke tells us about three hours have passed since Ananias died before Sapphira came to Peter. We know that Ananias acted with the full support of his wife. Just as the apostolic community is of “one mind and heart,” so too this couple was of one mind in heart.
The community in Jerusalem was like a new Israel. Like the original Israel, there is no room for the double-minded. Ananias is a negative example of someone not fully committed to the new community. Barnabas is fully committed, and will be a significant player in the missionary efforts of the earliest church.
The problem is how we “apply” this story to a present day church situation. I doubt very many churches use this text to prod people to “catch up” on their tithe or faith promise, but what reasons do we have for ignoring that aspect of the story? Usually we have to add a great deal to the story in order to make the story more applicable. Go watch this well done video on YouTube. The application is fine, but is this application what Luke intended?
Does God “strike people down” who lie/steal from the Church? (At least in my experience this does not happen, some televangelists would be in big trouble!)
What principle might we draw from the story?
Luke gives an ideal example of a member of the early Christian community in Jerusalem: Joseph the Levite, also known as Barnabas (4:36). Barnabas is a significant figure in the book of Acts, introduced here as a member of the community at Jerusalem. The introduction of Barnabas at this point in the book is a typical Lukan literary style. He often introduces a character who will become significant later in the story (Saul in 8:1, John Mark and James, Jesus’ brother in chapter 12).
Joseph is a common name in the first century, so his second name might be a nickname. Luke tells us the name means “son of encouragement” although this derivation is not particular obvious. The phrase “son of ” can mean “characterized by, such as calling James and John “sons of thunder.” The name may be related to Bar-nabi, which would mean “son of a prophet.”
While this seems the most likely explanation for the name, it is not exactly what Luke says the name means. The role of the prophet is not limited to future-telling or condemnation of sin. For example, the second half of Isaiah has been rightly described as a “book of comfort” or “consolation.” Perhaps Barnabas had a personality which could speak the truth with strength and clarity, but in such a way as to bring comfort and encouragement to people as well.
Barnabas was from Cyprus. We know a community of Jews was present on Cyprus as early as 330 B.C., but they were expelled in A.D. 117. It is possible that Barnabas was in Jerusalem to serve his time in the Temple, or he may have been living in the city more or less full time. If he was wealthy, then he may have owned property in Jerusalem and Cyprus.
Luke calls him a Levite. Not all Levites were priests, but typically they were wealthy and well educated regardless of their role in the Temple. Levites could be anything from priests to doorkeepers in the Temple, but they also might be scribes or teachers of the Law. We are not told that Barnabas actually functioned as a Levite in the Temple, he may have simply been from a Levitical family. On the other hand, it is possible that he had worked in the Temple and was quite “traditional” within the spectrum of Second Temple Period Judaism. What matters here is that Barnabas was from the Diaspora, but had deep roots in Jerusalem and perhaps the Temple.
Barnabas sells some property and turns the proceeds over to the apostles. This stands in contrast to Ananias in the next paragraph, who claims to do the same thing but is not telling the truth. We are not told what the property is, although he may have owned some property around Jerusalem which was a source of income for his family while he worked in the Temple.
I think that it is important to observe here that Jews living living outside of Judea are not automatically “more liberal” on matters of Law. In fact, it seems to me that the violent resistance to the preaching of the Gospel in Acts comes first from Diaspora Jews, not the Aramaic-speaking Jews. That Barnabas has two Hebrew names, hast the title of Levite, and had some property in Jerusalem implies that he was less Hellenized and more traditional with respect to his religion.
E. Schnabel, Early Christian Mission, 1:788-790 for detailed information on Barnabas.
When he is giving testimony in Acts 4, Peter asks if the healing of a lame man is a good deed or not. If this is an act of kindness, then it must come from God. The obvious answer seems to be yes, it is a good deed from God. If they agree it is a good deed from God, then they have a problem: Peter states the man was healed by the name of Jesus of Nazareth, the one put to death by this very council only two months before!
The problem for the High Priest is obvious. If Peter healed the man “in the name of Jesus” that means that Jesus was, at the very least, an innocent man and God is now doing miracles “in the name of Jesus.” If Jesus was innocent, then the High Priest is guilty of killing an innocent man. If he was Messiah and actually raised to the right hand of God, then the messianic age has begun and the High Priest finds himself “on the outside.”
The last line of Peter’s defense is a classic statement of the gospel: “There is no other name under heaven given to men by which we must be saved” (Acts 4:12). This is a strong statement of total dedication to Jesus Christ. There is no possibility of religious pluralism, Jesus is in fact the only way, truth and life. If humans (these people before Peter or any human) expect to be right with God, they can only do it through the name of Jesus. This is really an outgrowth of the belief that God raised Jesus from the dead and seated him on his right hand (Marshall, Acts, 100). The name of Jesus is now the highest authority possible, so that Paul can say in Phil 2 that at the name of Jesus every knew will bow.
There is a remarkable boldness in this statement, but from the modern perspective of religious pluralism. The boldness is that Peter is saying this to a group of highly religious Jews who thought that they were the ones who held the right way to salvation. If you wanted to be right with God, you had to come to them and hear their interpretation of the Law and participate in worship only in the Temple, which they control.
Peter is saying that salvation now comes through Jesus, not the Temple. Little wonder why these men were shocked at Peter’s boldness!
I think this is what bothers me about popular Christianity and the rather flippant use of the “Name of Jesus.” We have turned praying in the “name of Jesus” into code words for “I am done praying now, look up.” People claim all sorts of goofy things in the “name of Jesus” without giving much thought at all to what that means. It does not help to write “Jesus” out in Hebrew and tattoo it on your ankle. This sort of thing diminishes what the name meant when Peter said, “there is no other name under heaven by which men may be saved.”
Jesus is not a magic word we use to invoke divine power, it represents the power of God for salvation.